<^  PRINCETON,    N.    J.  'v'' 

BM   49775^.  E5    P6"l876  1  /f/? 

Talmud. 

Selections  from  the  Talmud 


She 


SELECTIONS 


THE  TALMUD, 


SPECIMENS  OF  THE  CONTENTS  OF  THAT  ANCIENT 
BOOK,  ITS  COMMENTARIES,  TEACHINGS, 
POETRY,  AND  LEGENDS. 

ALSO, 

BRIEF  SKETCHES  OF  THE  MEN  WHO  MADE 
AND  COMMENTED  UPON  IT. 


TRANSLATED    FROM    THE    ORIGINAL, 

BY 

H.     P  O  L  A  N  O, 

PROFESSOR    OF   THE    HEBREW    LANGUAGE,    AND   AUTHOR    OF    ''THE   HEBREW   SPELLER. 


PHILADELPHIA: 
PUBLISHED  BY  CLAXTON,  KEMSEN  &  HAFFELFINGEE, 

Nos.  624,  G26,  628  MARKET  STREET. 

18  7  6. 


Entered  according  to  Act  of  Congress,  in  the  year  1876, 

By    H.    POLAND, 

In  the  office  of  the  Librarian  of  Congress,  at  Washington,  D.  C. 


PUILADELPHIA: 
SHERMAN     &     CO.,     PRINTERS. 


PREFACE. 


The  object  of  the  following  pages  is  to  give  to  the  student 
and  general  reader  a  fair  idea  of  the  contents  of  the  Talmud. 

Some  time  since  the  translator  was  asked  how  it  was  that  no 
English  translation  of  the  Talmud  was  in  existence,  and  being 
convinced  that  many  would  be  interested  in  its  contents,  he  re- 
solved upon  the  book  which  he  now  presents  to  the  public.  It 
is  merely  a  collection  of  specimens,  and  makes  no  pretensions  to 
any  more  advanced  standing.  The  only  object  has  been  to  give 
in  plain,  easy  language,  a  correct  idea  of  the  scope,  and  as  gen- 
eral an  idea  as  possible  of  the  varied  sections  of  the  ancient  and 
wonderful  work. 

A  portion  of  the  introduction  is  taken  from  the  preface  to  the 
Mishna  of  Maimonides ;  the  chronology  is  frona  the  "  ^eder 
Haddoroth"  (Order  of  historical  ages),  and  the  sketches  of  the 
Rabbis  of  the  Talmud  are  taken  from  various  hints  aiforded  by 
the  book  itself,  joined  with  opinions  of  the  translator.  The 
sketches  of  Maimonides,  Rashi,  and  Rabbi  Amnon  of  Metz,  are 
translated  from  the  ''Seder  Haddoroth,^'  while  the  incidents, 
parables,  legends,  lectures,  and  aphorisms,  all  directly  from  the 
Talmud,  are  placed  in  order  thought  suitable  by  the  translator, 
and  not  as  they  regularly  occur.  The  portion  devoted  to  the 
Holy  Days  is  from  a  work  entitled  "  Menorath  Hammdore  "  (The 
Lamp  of  the  Light),  the  greater  part  of  which  is  originally  from 
the  Talmud. 

The  translator  believes  that  a  perusal  of  his  work  will  not 


IV  PREFACE. 

only  aid  in  informing  the  reader  of  what  the  Tahniid  is,  but  ex- 
cite an  interest  in  the  same,  which  will  make  this  book,  and 
others  of  a  similar  character  following  it,  of  interest  and  demand. 

It  is  probable  that  some  errors  and  mistakes  may  be  discov- 
ered, despite  the  care  bestowed  upon  the  pages  of  this  book ;  for 
these  the  translator  craves  the  reader's  kiud  indulgence.  The 
work  has  been  to  him  a  labor  of  love,  and  his  satisfaction  there- 
with would  be  incomplete,  lacking  such  kindness.  In  the  spell- 
ing of  the  proper  names,  he  has  taken  advantage  of  a  translator's 
arbitrary  powers,  and  given  that  English  version  which  he  deems 
nearest  to  the  proper  pronunciation  of  the  originals. 

He  desires  to  thank  the  friend  who  aided  in  the  revision  of 
the  manuscript  and  pages,  for  many  a  correction  and  kind  sug- 
gestion ;  and  in  the  sincere  hope  and  desire  that  his  effort  may 
tend  to  promote  a  knowledge  of  God's  holy  word,  he  leaves  his 
cause  with  the  indulgent  reader. 

Tamuz,  5636. 

July,  1876. 


CONTENTS. 


INTRODUCTION. 

PAGB 

Nature  and  Scope  or  the  Talmud, 17 

Chronological  Table  of  its  Compilation ^6 


PART  FIRST. 
BIBLICAL  HISTOKY. 

CHAPTEE  I. 

From  Cain  and  Abel  to  the  Destruction  of  Babel's  Tower,      .       29 

Death  of  Abel  — Enoch— Kenan— Lemech— Death  of  Cain— Enoch,  his 

righteousness— Death  of  Adam — Enoch's  ascent   to  Heaven— M ethu- 

saleh  — Lemech— Noah— The  Flood— Nimrod— The  Building  of  the 

Tower— Confusion,  of  Language. 

CHAPTER  II. 

From  the   Birth   of  Abraham  to   the   Destruction  of   Sodom 

AND  Gomorrah,  .....••••■  47 
Therach- Birth  of  Abramhisson— His  early  peril— His  knowledge  of  God 
and  studies  with  Noah— His  return  to  his  father'*  house— He  destroys 
his  father's  idols — His  deliverance  from  Ur  C'Ar/Wee— Death  of  Charan 
his  brother— Abram  settles  in  Canaan— His  parting  with  Lot— Sodom— 
The  wickedness  of  its  inhabitants— Legends  of  their  wrong  doings- 
Destruction  of  the  city. 

CHAPTER  III. 

From  the  Birth  of  Isaac  to  the  Wars  of  Shechem,         .        .       68 

Birth  of  Isaac- Dismi.ssal  of  Hagar  and  Ishnr.ael— Abram's  visits  to  Isb- 

niael— "  A  good  nail  "—Sacrifice  of  Isaac— His  deliverance— Death  of 

Sarah— Birth  of  Esau  and  Jacob— Death  of  Abraham— Esau  sells  his 

birthright— Jacob's  flight— His  reception  by  Laban— Meeting  of  Esau 


VI  CONTENTS. 

and  Jacob — Jacob  settles  in  Shechem — Dinah  and  the  son  of  Chamor — 
The  vengeance  of  Jacob's  sons — Tlie  threatening  Emorites — Death  of 
Kachel. 

CHAPTEK  IV. 

PAGE 

From  Joseph's  Youth  to  his  Elevation  over  Egypt,  .  .  91 
The  Master  of  Dreams — Joseph  sold  by  his  brethren — He  is  taken  to  Egypt 
— The  grief  of  Jacob — Zelicha,  the  wife  of  Potiphar — The  unjust  accu- 
sation— Joseph  in  prison — The  Chief  Butler — Deatli  of  Isaac — Division 
of  his  property — Pharaoh's  dreams — Failure  of  the  wise  men — Joseph 
interprets  the  dreams — His  elevation  to  the  oflSce  of  Viceroy. 

CHAPTER  V. 

Joseph's  Greatness  and  Jacob's  Entry  into  Egypt,  .         .         .111 
Marriage  of  Joseph — The /amine — Joseph's  brethren  journey  to  Egypt — 
They  are  brought  before  the  Viceroy — The  money  in  the  sacks — Ben- 
jamin goes  down  to  Egypt — The  silver  cup — Joseph  and  Judah — Jo- 
seph makes  himself  known — Jacob  journeys  to  meet  his  son. 

CHAPTEPv  VI. 

Death  or  Jacob — Deliverance  from  Egypt, 133 

Death  of  Jacob — His  burial — Esau's  interference — Esau  killed  by  Hushim, 
the  son  of  Dan — Death  of  Pharaoh — Joseph's  death — Death  of  Jacob's 
sons  —  The  new  king  —  Pithom  and  Eaamses  —  The  proclamation  of 
Death — Birth  of  Moses — His  adoption  by  Pharaoh's  daughter — His 
flight  to  Ethiopia — He  travels  to  Midian,  and  marries  Ziporah,  the 
daughter  of  Reiiel — He  is  sent  to  Pharaoh — The  Plagues — Deliverance 
of  the  Israelites — The  passage  of  the  lied  Sea. 


PART  SECOND. 
SPECIMENS  OF  BIBLICAL  COMMENTARIES. 

I.  The  Deliverance  from  Egypt,         .......     163 

II.  The  Ten  Plagues, 175 

Blood— Frogs — Lice— The  Multitude  of  Beasts— Pestilence- 
Boils — Hail — Locusts— Darkness— The  Slaying  of  the  First 
Born. 

III.  The  Death  of  Moses, 183 

IV.  The  Book  of  Esther, 185 

V.  King  Solomon,  the  Wise, 212 


CONTENTS.  Vll 

PART  THIRD. 

The  Rabbis— Their  Teachings  and  Incidents  in  Their  Lives. 

PAGE 

Rabbi  Judah,  the  "  Chief," 225 

Simon,  the  Righteous, 229 

Rabbi  Ishmael,  the  High  Priest, 231 

Rabbi  Meir, 235 

Hillel  Hannasi, 240 

Rashi, 243 

Mairaonides, 245 

Rabbi  Amnon  of  Metz, 248 

Teachings  of  the  Rabbis. 

Benevolence, 250 

Meekness,        .....•••••••  257 

The  Fear  of  God, 258 

Honor  to  Parents, 261 

The  Law  and  its  Study, 265 

Prayer, 274 

The  Sabbath, 278 

Rewards  and  Punishments, 281 

Trades, 283 

Death, 284 

Funeral  Sermon  over  a  Dead  Rabbi, 285 

Incidents  in  the  Lives  or  the  Rabbis. 

Rabbi  Akiba, 286 

Elishah  ben  Abuyah,      . 293 

Rabbi  Simon, 297 

Rabbi  Judah  :  Soul  and  Body  equally  answerable  to  God,    .         .         .     298 
Rabbi  Joshua  :  God's  Knowledge  of  the  Future,  .         .         .         .300 

Rabbi  Gamliel  :  A  Wife  for  a  Rib, 300 

Rabbi  Joshua  :    Why  Woman  was  made  from  the  rib  of  Man,     .         .     301 
Rabbi  Simon  Ben  Jochai :  Why  the  Manna  fell  daily,  .         .         .     301 

Rabbi  Eleazer  :  The  Way  of  Life, 302 

Rabbi  Johanan,  son  of  Zakai :  The  Highwayman  and  the  Sneak  Thief,  303 
Rabbi  Nachman  :  The  Blessing  of  Rabbi  Yitzchak,      .         .         .         .304 

Gebiah  ben  Pesisah, 304 

A  Wise  King, 306 


Vlll  CONTENTS. 

PART  FOURTH. 

Proverbs  and  Satings  of  the  Eabbis,  Legends,  Etc. 

PAGE 

Sayings  of  the  Eabbis, 307 

The  Desert  Island, 320 

The  Emperor  and  the  Aged  Man, 323 

Proving  a  Claim,    ...........  325 

A  Payment  with  Interest, 327 

The  Weasel  and  the  Well 329 

The  Lawful  Heir, 330 

Nothing  in  the  World  without  a  Use, 332 

The  Keward  of  Faith, 333 

Abtinoss  and  Garmah,    ..........  334 

Trust  in  God, 385 

The  Bride  and  Bridegroom,    .........  338 

Truth, '339 

The  Destruction  of  Bithar, 340 

The  Destruction  of  Jerusalem,       ........  341 

Second  Destruction  of  Jerusalem,          .......  343 

Hannah  and  her  Seven  Sons, 347 


PART  FIFTH. 

Civil  and  Criminal  Law — The  Holt  Days. 

Sketch  of  Civil  and  Criminal  Codes,      .......  351 

Passover,         .         .         .         .         .         .         .         .         .         .         .         .  354 

Pentecost,  or  Feast  of  Weeks, 355 

New  Year,  or  Day  of  Memorial,    ........  357 

Day  of  Atonement,  ..........  864 

Succoth,  or  Feast  of  Tabernacles, 372 

Hannuckah, 879 

Purim,  381 


INTRODUCTION. 


THE  TALMUD, 

ITS   NATURE    AND  SCOPE,  WITH   A  CHRONOLOGICAL   TABLE 
OF   ITS   COMPILATION. 

The  "  Talmud  "  is  a  collection  of  early  biblical  dis- 
cussions, with  the  comments  of  generations  of  teachers 
who  devoted  their  lives  to  the  study  of  the  Scriptures. 
It  is  an  encyclopedia  of  law,  civil  and  penal,  human 
and  divine.  It  is  more,  however,  than  a  mere  book  of 
laws.  It  records  the  thoughts,  rather  than  the  events, 
of  a  thousand  years  of  the  national  life  of  the  Jewish 
people ;  all  their  oral  traditions,  carefully  gathered  and 
preserved  with  a  love  devout  in  its  trust  and  simplicity. 
Accepted  as  a  standard  study,  it  became  endeared  to  the 
people,  who,  as  they  were  forbidden  to  add  to  or  dimin- 
ish from  the  law  of  Moses,  would  not  suffer  this  work 
of  their  Rabbis  to  be  tampered  with  in  any  manner. 
As  it  was  originally  compiled  it  has  been  transmitted  to 
us.  It  is  a  literary  wilderness.  At  the  first  view,  every- 
thing, style,  method,  and  language,  seems  tangled  and 
confused.  The  student,  however,  will  soon  observe  two 
motives  or  currents  in  the  work ;  at  times  harmonious, 
at  times  diverse.  One  displaying  the  logical  mind, 
which  compares,  investigates,  develops,  and  instructs ; 

2 


18  SELECTIONS    FROM    THE    TALMUD. 

the  other,  imaginative  and  poetical.  The  first  is  called 
"Halachah"  (Rule),  and  finds  a  vast  field  in  the  Le- 
vitical  and  ceremonial  laws ;  the  other  takes  possession 
of  the  ethical  and  historical  portions  of  Holy  Writ.  It 
is  called  "  Hagadah,"  or  Legend,  not  so  much  in  our 
present  acceptance  of  the  term,  as  in  the  wider  sense  of 
a  saying  without  positive  authority,  an  allegory,  a  para- 
ble, a  tale. 

The  Talmud  is  divided  into  two  parts,  Mlslina  and 
Genmrah.  They  are  the  continued  works  of  successive 
Rabbis,  chiefs  or  principals  of  the  colleges  in  which  they 
devoted  their  lives  to  study.  Most  of  the  rechictenrs  of 
the  M'ishna  were  dead,  however,  long  before  the  Gema- 
rali  was  commenced.  The  time  consumed  in  the  com- 
pletion of  the  entire  Talmud  is  stated  to  have  been  three 
hundred  and  eleven  years.  In  its  present  form  it  con- 
sists of  twelve  folio  volumes,  containing  the  precepts  of 
the  Pentateuch  with  extended  commentaries  upon  them; 
amplified  biblical  incidents;  occurrences  affecting  the 
religious  life  of  those  who  prepared  it;  philosophical 
treatises;  stories,  traditions,  and  parables.  It  was  called 
the  oral  or  unwritten  law,  in  contradistinction  to  the 
Pentateuch,  which  remained  under  all  circumstances, 
the  immutable  code,  the  divinely  given  constitution,  the 
written  law. 

The  guardianship  of  the  laws  and  traditions  was 
vested  in  the  chiefs  of  the  colleges,  known  as  "Scribes," 
*'  Men  of  the  Great  Synod,"  "  Princes  and  Fathers  of 
the  House  of  Judgment."  They  instructed  the  people, 
preached  in  the  synagogues,  and  taught  in  the  schools. 
Nothing  was  allowed  to  seriously  interrupt  their  duties. 
Palestine  was  ruled  by  various  dynasties;  the  masters 
were  martyred  ;  the  academies  were  destroyed ;  to  study 
the  law  was  made  a  crime  against  the  state ;  yet  the 


ITS    NATURE    AND    SCOPE.  19 

chain  of  living  tradition  remained  intact.  The  dying 
masters  appointed  their  successors,  and  for  one  academy 
destroyed,  three  new  ones  sprang  up  in  another  quarter. 

These  masters  were  superior  men,  mentally  and  physi- 
cally, and  the  scope  of  their  learning  was  almost  un- 
limited. To  be  eligible  to  the  position,  they  were  re- 
quired to  be  men  of  well-balanced  mind,  neither  too 
young  nor  too  old,  that  their  judgment  might  be  neither 
hasty  nor  enfeebled.  They  were  required  to  be  thor- 
ough linguists,  to  be  masters  of  the  sciences  of  mathe- 
matics, botany,  and  natural  history,  and  familiar  with 
the  arts  as  well  as  the  sciences. 

The  highest  rank  in  the  estimation  of  the  people  be- 
longed to  these  Chachamim,  wise  men.  Many  of  them 
were  humble  tradesmen,  yet  they  were  considered 
greater  than  priest  or*noble.  Idleness  was  particularly 
abhorred  by  them,  and  piety  and  learning  were  consid- 
ered deserving  of  their  full  meed  of  homage  only  when 
joined  to  active,  bodily  work. 

Among  the  common  sayings  of  the  time,  we  find 
these : 

"  It  is  well  to  add  a  trade  to  your  studies  if  you  would 
remain  free  from  sin." 

"  The  tradesman  at  his  work  is  the  equal  of  the  most 
learned  doctor." 

"  He  who  derives  his  livelihood  from  the  labor  of  his 
hands  is  as  great  as  he  who  fears  God." 

The  laws,  traditions,  and  ordinances,  during  many 
hundred  years,  grew  to  such  immense  proportions,  that 
some  better  method  of  their  preservation  than  their 
scattered  and  chiefly  unwritten  form,  became  a  neces- 
sity. Three  different  attempts  were  made  to  reduce 
them  into  system  and  order.  The  third  alone  was  suc- 
cessful. 


20  SELECTIONS    FROM    THE    TALMUD. 

The  progress  of  these  laws,  ete.,  from  their  revelation 
and  conception  till  their  final  rest  in  the  Talmud,  is 
thus  traced  in  the  writings  of  Maimonides. 

During  the  last  forty  years  of  the  life  of  Moses,  the 
Lord  gave  to  him  six  hundred  and  thirteen  precepts,  in- 
cluding the  Decalogue,  with  full  explanation  of  their 
meaning  and  intent,  that  he  might  be  able  to  properly 
instruct  the  people.  The  manner  in  which  Moses  im- 
parted these  precepts  to  the  chosen  race  is  thus  recorded 
in  the  treatise  Eruhim.  First,  he  called  his  brother 
Aaron  into  his  tent  and  spoke  to  him  alone,  all  the 
words  which  God  had  commanded ;  the  sons  of  Aaron 
were  then  admitted  and  the  same  words  repeated  to 
them ;  the  seventy  elders  of  the  people  were  then  called 
before  Moses,  and  from  his  lips  received  the  command- 
ments and  ordinances  of  their  Godf,  and  then  any  of  the 
people  who  so  desired  were  allowed  to  enter  the  tent, 
and  to  them  Moses  spoke  again  the  same  words.  Thus 
Aaron  heard  these  precepts  four  times,  his  sons  thrice, 
the  elders  twice,  and  the  people  once,  from  the  lips 
of  Moses.  After  this  first  course  of  instruction,  the 
prophet  retired  and  Aaron  repeated  the  precepts ; 
then  his  sons  spoke  the  words  which  they  had  heard ; 
the  elders  reiterated  them,  and  thus  were  the  com- 
mands delivered  to  Moses,  impressed  upon  the  minds 
of  the  people,  who  were  authorized  in  turn  to  teach  one 
another.  The  precepts  themselves  were  written  on  rolls 
of  parchment,  but  the  explanations  thereof  became  the 
basis  of  the  oral  law,  the  foundation  and  substance  of 
the  Talmud.  These  six  hundred  and  thirteen  precepts 
were  given  between  the  years  2448  and  2488  (1312  and 
1272  B.  C.  E.). 

"And  it  came  to  pass  in  the  fortieth  year,  in  the 
eleventh  month,  on  the  first  day  of  the  month,"  that 


ITS    NATURE    AND    SCOPE.  21 

Moses  called  all  the  people  together  and  said  unto 
them,  "My  last  days  on  earth  are  drawing  nigh.  If 
there  be  any  among  you  who  have  forgotten  the  pre- 
cepts of  the  Lord  which  I  have  taught  to  you,  speak 
now  and  I  will  repeat  them ;  or  if  there  be  any  one 
among  you  to  whom  the  law  is  not  clear,  and  who  de- 
sires an  explanation  of  any  point,  behold  I  am  here  to 
answer  his  questions." 

Thus,  on  the  first  day  of  Shehat  (February),  Moses 
began  to  repeat  and  explain  the  law  and  its  traditions, 
as  it  is  written  :  "  On  this  side  of  the  Jordan,  in  the 
land  of  Moab,  Moses  began  to  explain  this  law,  savins:  " 
(Deut.  1:5). 

On  the  seventh  day  of  Adar  (March)  he  concluded  this 
labor.  He  wrote  thirteen  copies  of  the  Pentateuch  upon 
parchment.  He  gave  one  copy  into  the  keeping  of  each 
of  the  tribes,  and  the  thirteenth  he  placed  in  the  hands 
of  the  Levites,  saying,  "Take  this  book  of  the  law  and 
put  it  at  the  side  of  the  ark." 

At  noon,  "on  this  self-same  day,"  the  Lord  said  to 
Moses  :  "Go  up  to  the  Mount  Nebo."  The  earthly  pil- 
grimage of  the  great  prophet  was  completed,  the  rest  of 
Heaven  and  the  smile  of  God  was  his  for  evermore,  and 
upon  his  friend  and  servant  Joshua  devolved  the  duty 
to  teach  and  to  observe. 

Joshua  was  born  in  the  year  2406.  He  was  eighty- 
two  years  of  age  when  he  became  the  leader  of  the 
people,  and  he  died  in  the  year  2516.  After  his  death, 
the  elders,  chief  among  whom  were  Caleb  and  Pinechas, 
undertook  the  duty  of  preserving  a  general  knowledge 
of  the  oral  laws.  They  lived  about  seventeen  years 
after  Joshua's  death,  and  then  the  charge  descended  to 
the  j  udges  and  the  prophets.  First  of  these  was  Eli,  the 
High  Priest.     He  became  judge  in  2830,  the  same  year 


22  SELECTIONS    FROM    THE    TALMUD. 

in  which  Samuel  was  born,  and  he  died  in  2870,  one 
year  after  Samuel  had  succeeded  to  his  office.  Samuel 
judged  the  people  eleven  years,  yielding  up  his  spirit 
whence  it  came  upon  the  28th  of  Tyar  (May),  2882. 
The  sacred  guardianship  fell  then  to  David  the  son  of 
Jesse,  from  him  it  descended  to  Achiyah  the  Shelomite, 
and  from  him  to  tlie  pure  Elijah.  In  the  year  3047 
Elijah  ascended  to  Heaven,  and,  with  his  mantle,  his 
duties  devolved  upon  Elisha,  his  pupil.  Then  Yeho- 
yada,  Zecheriah,  Hosea,  Isaiah,  Micah,  and  Joel  were 
the  successive  guardians  of  the  law  and  its  growing 
"fences"  and  traditions.  Nahum,  Zephaniah,  Jeremiah, 
and  Baruch,  the  son  of  Neriah,  succeeded  these,  and  in 
the  year  3413  the  duty  devolved  upon  Ezra,  high  priest, 
scribe,  and  prophet.  Ezra  was  a  member  of  the  great 
senate,  composed  of  one  hundred  and  twenty  members, 
which  introduced  a  regular  order  of  prayers  for  divine 
service.  (Previously  the  people  had  composed  their  own 
prayers — words  from  their  hearts,  appropriate  to  their 
circumstances  and  conditions.  They  had  but  three  set 
prayers,  portions  of  the  Pentateuch,  recited  from  the 
moment  of  its  existence,  viz. :  "Hear,  0  Israel"  (Deut. 
6  :  4-10)  ;  "  And  it  shall  come  to  pass"  (Deut.  11 :  13- 
22)  ;  and  "The  Lord  spoke  to  Moses,  saying"  (Numb. 
20:31  to  end).) 

After  the  death  of  Ezra,  the  guardianship  fell  suc- 
cessively upon  Antigonus  of  Socho,  Jose,  the  son  of  Jo- 
azur  of  Serada,  Jose,  the  son  of  Jochnnan  of  Jerusalem, 
Judah,  the  son  of  Tabai,  Shemiah,  Abtalyon,  and  then 
to  Hillel,  the  great  teacher  and  sage  in  Israel.  Hillel 
was  chief  of  the  college,  and  among  his  pupils  was 
Shamai,  a  learned  man,  but  of  hasty  temper  and  fc^nd 
of  argument.  He  seceded  from  Hillel's  college  and 
organized  another  one  over  which  he  presided.     The 


ITS    NATURE    AND    SCOPE.  23 

controversies  between  the  two  were  long,  sharp,  and 
exhaustive. 

Hillel  was  called  the  Hillel  of  Babel,  having  been 
born  in  that  place.  At  the  age  of  forty  years  he  jour- 
neyed to  Jerusa^lem,  in  order  that  he  might  study  with 
Shemiah  and  Abtalyon.  He  pursued  his  studies  for 
forty  years,  and  was  chief  of  the  college  for  forty  years, 
dying  when  he  was  one  hundred  and  twenty  years  old. 
He  was  a  very  meek  man,  and  the  many  dissensions  at 
the  college  of  Hillel,  which  form  a  not  insignificant  por- 
tion of  the  Biblical  commentaries,  owe  their  existence 
to  the  polemical  disposition  of  his  friend  Shamai.  To 
Hillel,  the  necessity  of  arranging,  simplifying,  and  com- 
mitting to  writing  the  great  bulk  of  oral  law  and  tradi- 
tion, seemed  first  to  present  itself  in  full  force.  He 
commenced  the  work  in  the  year  3728,  but  though  he 
succeeded  in  arranging  and  condensing  some  six  hun- 
dred sections  into  six  volumes,  he  died  while  the  work 
was  still  ffir  from  completion. 

The  generations  which  followed  Hillel  and  Shamai 
were  even  more  disposed  to  controversies  than  had  been 
their  predecessors,  and  for  a  century  nothing  was  added 
to  Hillel's  work.  The  guardianship  of  the  traditions  fell 
to  his  son  Simon,  then  to  Simon's  son,  Gamliel.  Rabbi 
Shimnon,  the  son  of  Gamliel,  was  the  thirty-fourth 
teacher  into  whose  especial  charge  they  were  given, 
and  from  him  they  descended  to  Rabbi  Judah,  the  suc- 
cessful redacteur,  commonly  called,  by  reason  of  his 
great  eminence,  "  Rabbi." 

Rabbi  Judah  was  a  man  of  immense  learning,  of  a 
progressive  mind,  and  thoroughly  versed  in  the  sciences 
of  his  day.  The  Emperor  Antoninus  conceived  for  him 
a  respect  and  affection  wdiich  resulted  in  many  marks 
of  favor  and  distinction.     Through  his  influence  with 


24  SELECTIONS    FROM    THE    TALMUD. 

the  Roman  ruler,  he  was  enabled  to  do  much  towards 
the  benefit  of  his  race.  His  great  desire  was  to  create 
among  the  people  a  love  for  the  study  of  the  law,  and  a 
familiarity  with  its  beauties  and  its  moral  and  religious 
code.  He  saw  that  a  complete  knowledge  of  the  law 
was  limited  to  a  comparatively  few,  who  were  dispersed 
through  many  countries,  and  he  feared  it  might  in  time 
be  entirely  forgotten  if  the  interest  in  its  study  was 
allowed  to  decrease  as  it  had  for  some  time  been  dimin- 
ishing. With  the  aid  of  the  sages  and  pupils  of  his  col- 
lege he  set  diligently  to  work,  and  collecting  the  rules, 
explanations,  and  traditions  extant  since  the  death  of 
Moses,  he  inscribed  them  into  six  volumes,  which  he 
called  the  Mlslma,  or  "Second  Law."  In  the  year  3978, 
one  hundred  and  fifty  years  after  the  destruction  of  the 
second  temple,  the  redaction  was  completed.  Many  of 
the  laws  were  already  obsolete,  even  on  their  first  pub- 
lication. Rome  had  long  before  substituted  her  own 
penal  code  for  that  belonging  to  the  Jewish  nationality; 
the  minute  injunctions  regulating  the  sacrifices  and  the 
temple  services  had  but  an  ideal  value,  and  many  of  the 
other  laws  applied  particularly  to  Palestine,  where  but 
comparatively  few  of  the  people  remained.  Yet  the  whole 
was  received  in  Palestine  and  Babylonia,  not  merely  as 
a  record  of  the  past,  but  as  a  holy  work,  an  infallible 
text-book,  a  record  of  laws  that,  with  the  restoration  of 
the  commonwealth,  would  come  into  practice  as  in  time 
past.  All  Israel  gave  thanks  for  the  completion  of  this 
great  undertaking. 

The  six  sections  into  which  the  Mishna  was  divided, 
may  be  indexed  as  follows  : 

Section  I,  Seeds:  The  Agrarian  Laws.  Tithes  and 
Donations  to  Priests,  Levites,  and  the  Poor.    The  Sab- 


ITS    NATURE    AND    SCOPE.  25 

batical  Year.    Prohibited  Mixtures  in  Plants,  Animals, 
and  Garments. 

Section  II,  Feasts:  Sabbaths,  Festivals,  and  Fast 
Days ;  the  Ceremonies  Ordained,  and  the  Sacrifices  to 
be  offered  on  them.  Special  chapters  are  given  to  the 
Passover,  the  New  Year's  Feast,  the  Day  of  Atonement, 
Succoth,  and  Purim. 

Section  III,  Woman :  Betrothal,  Marriage,  and  Di- 
vorce.    Vows  and  Obligations. 

Section  IV,  Damages:  This  section  includes  the  major 
portion  of  the  Civil  and  Criminal  Law.  Ordinary  Money 
Transactions.  Idolatry.  Witnesses.  Legal  Punish- 
ments, and  ''Sentences  of  the  Fathers." 

Section  V,  Sacred  Things :  Sacrifices.  First  Born 
Children.  Measurements  and  Details  of  the  Temple 
and  its  Utensils. 

Section  VI,  Purification:  Levitical  and  Hygienic 
Laws.  Impure  persons  and  things  and  the  methods 
for  their  purification. 

Among  the  Rabbis  who  assisted  Rabbi  Judah  were 
his  sons,  Rabbi  Simon  and  Rabbi  Gamliel. 

The  Mislina  being  formed  into  a  code,  became  in  its 
turn  what  the  Scriptures  had  been  to  it,  a  basis  of  de- 
velopment and  discussion.  After  the  death  of  Rabbi 
Judah,  his  successors,  Rab  and  Samuel,  began  explana- 
tions of  its  principles.  These  were  continued  in  a 
second  generation  by  Rabbi  Judah  bar  Ezekiel,  princi- 
pal of  the  college  at  Nehardea,  and  Rabbi  Hunah,  prin- 
cipal of  the  college  at  Sura.  The  latter  died  in  4056, 
and  until  the  sixth  generation,  4127,  the  oral  commen- 
taries upon  the  Mishna,  now  known  as  the  Gemarah, 
were  continued. 

Rab  Ashi  inaugurated  the  collection  of  these  com- 
mentaries, and  it  is  said  that  from  the  days  of  Rabbi 


26  SELECTIONS    FROM    THE    TALMUD. 

Judah  the  Chief,  never  was  the  study  of  the  law  so 
prevalent  as  during  the  life  of  this  latter  Rabbi.  He 
died  in  4180  before  he  had  completed  his  undertak- 
ing, and  his  successors,  Mar  and  Meremar,  the  latter 
being  his  son,  were  the  last  of  the  generations  of  the 
"Rabbis  of  the  Talmud." 

The  Talmud  is  without  doubt  the  most  reliable  record 
of  Jewish  law  and  tradition,  yet  its  popularity  is  due 
more  to  the  force  of  circumstances  than  to  its  general 
acceptance  at  the  time  of  its  redaction.  During  the 
bitter  persecution  of  the  Jews  in  Persia,  the  schools 
were  closed,  and  oral  instruction  being  in  a  great 
measure  interfered  with,  the  book  obtained  a  hold  and 
authority  which  its  authors  never  intended.  This  ap- 
plies of  course  to  its  legal  portions ;  the  legendary  por- 
tion, the  Haggadali,  was  poetry,  imaginative  fancy. 
But  though  the  Rabbis  themselves  considered  the  latter 
of  secondary  importance,  and  explained  its  character, 
the  majority  of  the  people  clung  to  it,  and  regarded 
the  Talmud  as  a  complete  whole,  worthy  of  their  rev- 
erence. 

Condensed  Chronological  Table. 

2448     Promulgation  of  the  Decalogue. 

2488     Death  of  Moses. 

251G     Death  of  Joshua. 

2830     Oral  laws  transmitted  to  various  elders. 

2871     Samuel,  Judge  of  Israel. 

2884     David,  King  of  Israel. 

Achiyah  the  Shelomite,  guardian  of  the  law. 
2962     Guardianship  transferred  to  Elijah. 
3047     Elisha  succeeded  his  teacher. 

Yehoyadah,  high  priest. 


CONDENSED  CHRONOLOGICAL  TABLE.         27 

3067  Zecbariah,  the  son  of  Yehoyadah,  the  next  custo- 
dian of  the  law,  killed  in  the  Temple  by  order 
of  Joash. 

3110     Guardianship  transferred  to  Amos,  his  successor. 

3140     To  Isaiah  the  son  of  Amoz. 

3160     To  Micah  the  Morashtite. 

3190     To  Joel  the  son  of  Pethuel. 

3240     To  Nahum  the  Elkoshite. 

3254     To  Habakuk  the  prophet. 

3280     To  Zephaniah. 

3321     To  Jeremiah. 

3332     To  Ezekiel  and  Baruch,  son  of  Neriya. 

3413  To  Ezra,  chief  of  the  great  synod  of  120  mem- 
bers, including  among  its  number  Haggai, 
Malachi,  Daniel,  Chananyah,  Michael,  Azar- 
yah,  Nehemiah,  Mordecai,  and  Zerubabel. 

3448  To  Simon  "the  Just,"  also  a  member  of  the 
synod,  the  first  of  the  sages  of  the  Mishna. 

3460     To  Antigonus  of  Socho. 

3500  To  Jose  ben  Joezer  of  Zeredah,  and  Jose  ben 
Jochanan  of  Jerusalem. 

3560  To  Joshua  ben  Parachiah  and  Nitai  the  Arbe- 
lite. 

3621  To  Judah,  the  son  of  Tabbai,  and  Simon,  the  son 
of  Shatach. 

3722  To  Shemayah,  Abtalyon,  and  other  teachers  in 
the  college. 

3728     Charge  received  by  Hillel. 

3768  Intrusted  to  his  son  Simon,  and  to  E.  Jochanan 
ben  Zakkai.  During  their  time  the  "  Common 
Era"  commenced. 

3809  Rabbi  Gamliel  succeeded  R.  Simon, — eighteen 
years  before  the  destruction  of  the  temple. 


28  SELECTIONS    FROM    THE    TALMUD. 

3810     Charge  descended  to  Rabbi  Simon  the  second, 

who  died  a  martyr. 
3840     To    Rabbi    Gamliel    the  second, — twelve   years 

after  the  destruction  of  the  temple. 
3881     To  Rabbi  Simon  the  third. 

3948     Rabbi  Judah,  Hannasee   (the  chief)   edited  the 
to  Mislina,  the  text  of  the  "Talmud,"  putting  the 

3978  traditions  and  enlargements  on  the  precepts 
into  writing  for  the  first  time. 

3979  Rab  and  Samuel  succeeded  R.  Judah,  and  began 

the  commentaries  on  the  Mlshna  in  their  col- 
lege at  Babel. 

4056  R.  Huna,  the  successor  of  Samuel,  became  prin- 
cipal of  the  college  at  Sura. 

4060     Rabbah,  the  son  of  Nachamuni,  chief  Rabbi. 

4111  Death  of  Rabba,  who  died  the  same  day  Rab 
Aslii  the  redacienr  of  the  Qemarali  was  born. 

4028     Rabbi  Jochanan  edited  the  Jerusalem  Talmud. 

4127  Rabbi  Ashi  became  principal  of  the  college,  and 
commenced  his  labors  on  the  Gemarah. 

4180  Death  of  Rab  Ashi  before  the  completion  of  his 
undertaking. 

4253  The  work  completed  as  it  now  is,  by  Mar,  and 
Meremar,  the  son  of  Rab  Ashi,  and  their  asso- 
ciates. 


PART  FIRST. 

BIBLICAL     HISTORY. 


CHAPTER  I. 

FROM    CAIN    AND   ABEL   TO    THE   DESTRUCTION    OF   BABEL'S 

TOWER. 

And  Adam  knew  Eve  his  wife,  and  she  conceived  and 
bore  him  two  sons  and  three  dauo'hters. 

The  first-born  she  called  "  Cain,"  saying,  "  I  have  got- 
ten a  man  from  the  Lord," 

Her  second  son  she  called  "Abel,"  saying,  "With 
nothing  we  come  into  the  world,  and  with  nothing  will 
we  be  taken  from  it." 

When  the  lads  grew  up,  their  father  gave  to  each  of 
them  a  possession  in  the  land.  Cain  became  a  tiller  of 
the  soil  and  Abel  a  shepherd. 

And  after  a  time  it  came  to  pass  that  the  lads  each 
brought  an  offering  to  the  Lord.  Cain  brought  from  the 
fruit  of  the  ground,  and  Abel  brought  from  the  firstlings 
of  his  flock.  But  while  Abel  selected  the  finest  and  best- 
conditioned  animals,  Cain  offered  fruit  of  an  inferior 
quality,  the  poorest  which  the  earth  offered.  Therefore 
Cain's  offering  was  unheeded,  while  the  fire  of  accept- 
ance fell  from  heaven  consumimz:  the  gracious  sift 
which  his  brother  had  presented  to  his  Maker.     Thus 


30  SELECTIONS    FROM    THE    TALMUD. 

a  feeling  of  jealousy  found  birth  in  Cain's  heart,  and  he 
resolved  when  a  good  opportunity  should  offer,  to  slay 
his  brother. 

This  time  came  upon  an  occasion  when  Cain  was 
ploughing  his  fields.  Abel,  leading  his  flocks  to  pasture, 
crossed  the  ground  which  his  brother  was  tilling. 

In  a  wrathful  spirit,  Cain  approached  Abel,  saying, 
"Wherefore  comest  thou  with  thy  flocks  to  dwell  in, 
and  to  feed  upon  the  land  which  belongs  to  me  ?" 

And  Abel  answered : 

"Wherefore  eatest  thou  of  the  flesh  of  my  sheep? 
Wherefore  clothe  thyself  in  garments  fashioned  from 
their  wool  ?  Pay  me  for  the  flesh  which  thou  hast  eaten, 
for  the  garments  in  which  thou  art  clothed,  for  they  are 
mine,  even  as  this  ground  is  thine ;  then  will  I  go  out 
of  it,  aye,  and  fly  through  the  air,  so  that  I  may  not 
touch  it." 

Then  said  Cain  to  his  brother : 

"Behold,  thou  art  in  my  power.  If  I  should  see  fit  to 
slay  thee  now,  to-day,  who  would  avenge  thy  death  ?" 

"God,  who  has  placed  us  upon  this  earth,"  replied 
Abel.  "He  is  the  judge  who  rewardeth  the  pious  man 
according  to  his  deeds,  and  the  wicked  according  to  his 
wickedness.  Thou  canst  not  slay  me,  and  hide  from 
Him  the  action.  He  will  surely  punish  thee,  aye,  even 
for  the  evil  words  which  thou  hast  spoken  to  me  but 
now." 

This  answer  increased  Cain's  wrathful  feelings,  and, 
raising  the  implement  of  his  labor  which  he  was  hold- 
ing in  his  hand,  he  struck  his  brother  suddenly  there- 
with, and  killed  him. 

Thus  was  the  blood  of  Abel  spilled  by  Cain  his  brother, 
and  the  blood  ran  along  the  ground,  even  to  the  place 
where  Abel's  flocks  were  staying. 


BIBLICAL    HISTORY.  31 

And  it  came  to  pass,  after  this  rash  action,  that  Cain 
grieved  and  wept  bitterly.  Then,  arising,  he  dug  a 
hole  in  the  ground,  and  buried  therein  his  brother's 
body  from  the  light  of  day. 

And  after  this,  the  Lord  appeared  to  Cain,  and  said 
to  him  : 

"Where  is  Abel,  thy  brother,  who  was  with  thee?" 

And  Cain  replied  unto  the  Lord : 

"I  know  not!     Am  I  my  brother's  keeper?" 

Then  said  the  Lord  : 

"  What  hast  thou  done  !  Thy  brother's  blood  cries 
to  me  from  the  ground.  Thou  thinkest  I  know  not  of 
thy  action,  of  the  crime  which  thou  hast  committed, 
which  thou  wouldst  now  deny.  Cursed  be  thou  from  the 
ground  which  oped  to  swallow  up  thy  brother's  blood. 
No  longer  shall  it  give  its  strength  to  thee  and  answer 
to  thy  efforts ;  no  longer  shall  it  give  thee  aught  but 
thorns.  A  fugitive  and  wanderer  shalt  thou  henceforth 
be  upon  the  earth." 

And  Cain  went  forth  a  wanderer  from  the  presence  of 
his  Maker,  forth  to  the  land  on  the  east  of  Eden. 

Now,  after  this  time,  when  God  began  to  give  Cain 
rest,  his  wife  conceived  and  bore  a  son.  And  Cain  called 
his  son  "Enoch,"  because  God  had  at  last  given  him 
rest  upon  the  earth.  And  he  began  to  build  a  city, 
and  this,  too,  he  called  "Enoch,"  for  the  same  reason, 
because  he  was  no  longer  a  fugitive  and  a  wanderer  as 
before. 

Now,  when  Adam  was  one  hundred  and  thirty  years 
old,  he  begat  another  son,  whom  he  called  "Seth." 

And  Seth  lived  one  hundred  and  five  years,  and  begat 
"Enosh." 

Then  the  people  increased  and  grew  many  upon  the 


32  SELECTIONS    FROM    THE    TALMUD. 

face  of  the  earth.  x\nd  they  polluted  their  souls  by  sin 
and  rebellion  against  the  Lord.  Their  wickedness  and 
their  transgressions  increased  day  by  day.  They  forgot 
the  Eternal  who  had  formed  them  and  given  them  the 
earth  as  a  possession.  They  made  images  of  copper 
and  iron,  of  wood  and  of  stone,  to  which  they  prostrated 
themselves  in  worship. 

During  the  entire  lifetime  of  Enosh  the  people  con- 
tinued thus  unrighteous. 

Therefore  God's  wrath  was  kindled  against  them,  and 
he  caused  the  river  Gichon  to  overflow,  and  destroy  and 
consume  them.  But  though  one-third  of  the  earth  was 
thus  destroyed,  the  remaining  people  did  not  repent; 
they  continued  in  their  evil  ways,  displeasing  in  the 
eyes  of  the  Lord. 

During  this  time  there  was  neither  sowing  nor  reap- 
ing. There  was  a  grievous  famine  in  the  land,  for  when 
the  people  became  corrupt,  the  land  was  also  corrupted, 
and,  instead  of  fruit  for  man's  sustenance,  it  brought 
forth  thorns  and  thistles. 

And  Enosh  lived  ninety  years,  and  begat  "Kenan." 
Kenan  was  a  wise  man  who  understood  all  things, 
and  when  he  grew  to  be  forty  years  of  age,  he  ruled  over 
the  whole  human  race.  Being  an  intelligent  man,  he 
instructed  the  people,  and  imparted  to  them  his  wisdom 
and  understanding.  He  foresaw  that  the  people  would 
be  punished  for  their  continued  wickedness,  and  he 
prophesied  concerning  the  future  and  the  flood'  which 
God  would  bring  upon  the  earth,  and  he  wrote  down  his 
prophecies  on  stone  tablets,  and  deposited  them  in  the 
Treasury. 

When  Kenan  was  seventy  years  old  he  begat  chil- 
dren, three  sons  and  two  daughters.    These  two  daugh- 


BIBLICAL    HISTORY.  33 

ters  became  the  wives  of  Lemech,  the  son  of  Methiishael, 
the  fifth  of  the  generations  of  Cain.  Ada,  his  first  wife, 
bore  him  a  son,  whom  she  called  "Jabal,"  and  another 
son,  whom  she  called  "Jubal;"  but  Zillah,  her  sister, 
was  barren  for  many  years. 

But  it  came  to  pass,  even  in  her  old  age,  that  Zillah 
became  the  mother  of  a  son,  whom  she  called  "  Tubal- 
Cain,"  saying,  "After  I  have  grown  old,  Almighty  God 
has  granted  me  a  son."  Then  Zillah  conceived  again, 
and  bore  a  daughter,  whom  she  called  "Nailma,"  which 
signifies  joy  and  pleasure  in  old  age. 

Now  as  Lemech  grew  old,  his  eyes  grew  very  dim,  and 
finally  all  sight  was  taken  from  them,  and  Tubal-Cain, 
his  son,  led  him  by  the  hand  when  he  walked  abroad. 
And  it  came  to  pass,  when  Tubal-Cain  was  still  quite 
young,  that  he  led  his  father  into  the  fields  to  hunt,  and 
he  said  to  his  father: 

"Lo,  yonder  is  a  beast  of  prey,  shoot  thy  arrow  in 
that  direction." 

Lemech  did  as  his  son  had  spoken,  and  the  arrow 
struck  Cain,  who  was  walking  afar  off,  and  killed  him. 
Thus  was  Cain's  blood  shed  even  as  he  had  shed  the 
blood  of  Abel  his  brother. 

Now  when  Lemech  and  his  son  drew  near  and  saw 
that  instead  of  a  beast  of  prey  they  had  killed  their  pro- 
genitor Cain,  Lemech  trembled  exceedingly  and  clapped 
his  hands  heavily  together  in  surprise,  grief,  and  fright. 
Being  blind,  he  saw  not  his  son,  and  struck  the  lad's 
head  between  his  hands,  killing  him  instantly.  When 
his  wives  discovered  what  their  husband  had  done  they 
upbraided  and  despised  him.  And  he  spoke  to  them 
saying : 

"  Ada  and  Zillah,  listen  to  my  voice  !  Oh,  wives  of 
Lemech,  give  ear  unto  my  speech  !     I  have  slain  a  man 

3 


84  SELECTIONS   FROM    THE    TALMUD. 

to  my  hurt,  a  child  to  my  wounding,  but  not  in  cruelty 
or  with  design.  Ye  know  that  I  am  old  and  hoary, 
that  my  eyes  are  sightless  ;  accidentally  I  did  this  thing 
to  my  own  wounding  and  my  own  hurt." 

Then  his  wives  became  reconciled  to  their  husband, 
according  to  the  advice  of  Adam,  their  father,  but  they 
bore  no  more  children. 

"  Mehalalel  begat  Jared,  and  Jared  begat  Enoch,  and 
Enoch  begat  Methusaleh." 

And  Enoch  served  the  Lord  and  walked  with  him, 
despising  the  wicked  ones  about  him,  and  cleaving  with 
knowledge  and  understanding  to  the  ways  of  the  Most 
High. 

Enoch  did  not  mix  with  the  people,  but  lived  alone  as 
a  hermit  for  many  years. 

And  it  came  to  pass  as  he  was  praying  in  his 
apartment  an  angel  of  the  Lord  called  to  him  from 
heaven,  saying,  '^  Enoch,  Enoch,"  and  he  answered, 
"Here  am  I." 

Then  said  the  angel : 

"  Arise,  go  forth  from  thy  solitude  and  walk  among 
the  people  of  the  land.  Teach  to  them  the  way  they 
should  go,  and  instruct  them  in  the  actions  they  should 
perform."     And  Enoch  did  as  the  Lord  commanded  him. 

He  walked  among  the  people  and  taught  them  the 
ways  of  the  Creator,  assembling  them  together  and 
addressing  them  in  earnestness  and  truth.  And  he 
charged  his  followers  to  proclaim  in  all  places  where 
men  dwelt; — 

"  Who  is  he  that  desires  to  know  the  ways  of  the 
Lord  and  to  do  righteously  ?  Let  him  seek  Enoch." 
And  Enoch  reigned  over  the  human  race  and  the  peo- 
ple obeyed  him,  and  while  Enoch  was  among  them  they 


BIBLICAL    HISTORY.  35 

served  God.  And  princes  and  rulers  came  to  listen  to 
his  words  of  wisdom  and  to  make  obeisance  before  him. 
And  he  made  peace  through  all  the  land. 

And  Enoch  reigned  over  the  human  race  for  three 
hundred  and  fifty-three  years.  In  justice  and  righteous- 
ness he  ruled,  and  peace  blessed  the  land  during  all 
this  period. 

Methusaleh  was  the  son  of  Enoch,  and  Lemech  was 
the  son  of  Methusaleh.  Adam  died,  nine  hundred  and 
thirty  years  old,  when  Lemech  was  sixty-five  years  of 
age.  He  was  buried  with  great  honors  by  Seth,  Enoch, 
and  Methusaleh.  His  body  was  placed  in  a  cave,  which 
according  to  some  authorities  was  the  cave  of  Mach- 
pelah.  From  this  time,  the  time  of  Adam's  burial,  it 
has  been  the  custom  to  perform  funeral  obsequies  over 
the  dead. 

Adam  died  because  he  had  eaten  of  the  fruit  of  the 
tree  of  knowledge,  and  through  his  sin  must  all  his  de- 
scendants likewise  die,  even  as  the  Lord  has  spoken. 

The  year  in  which  Adam  died  was  the  two  hundred 
and  fifty-third  year  of  the  reign  of  Enoch. 

And  it  came  to  pass  about  this  time  that  Enoch  again 
felt  a  longing  for  solitude  take  possession  of  him, 
and  he  again  withdrew  from  frequent  communion  with 
his  people.  He  did  not  separate  himself  from  them  al- 
together; for  three  days  he  remained  alone,  and  on 
the  fourth  he  appeared  to  exhort  and  instruct  them. 
But  when  a  few  years  had  passed  he  increased  the 
periods  of  his  withdrawal  from  the  world,  and  separat- 
ing himself  from  the  people  for  six  days,  he  preached 
to  them  upon  the  seventh.  And  after  this  he  appeared 
before  the  people  but  one  time  in  a  year,  and  though 
they  were  desirous  of  seeing  him  and  hearkening  to 


36  SELECTIONS    FROM    THE    TALMUD. 

his  voice,  save  at  this  one  time,  they  were  unable  to 
behold  him. 

And  Enoch  became  so  holy  that  the  people  feared  him 
and  dared  not  approach  when  he  appeared  before  them, 
for  the  glory  of  heaven  rested  on  his  face.  Yet  when 
he  spoke  they  assembled  and  listened  to  his  words,  and 
learning  from  his  knowledge,  they  bowed  before  him,  and 
cried  aloud,  "  Long  live  the  King !" 

And  it  came  to  pass  when  the  inhabitants  of  the 
world  had  learned  from  Enoch  the  ways  of  the  Lord, 
an  angel  called  to  him  from  heaven,  saying: 

"Ascend,  Enoch,  ascend  to  heaven  and  reign  over  the 
children  of  God  in  heaven,  as  thou  hast  reigned  over 
the  children  of  men.  on  earth." 

Then  Enoch  assembled  the  people  and  said  to  them, 
"■  I  have  been  summoned  to  heaven,  but  I  know  not 
the  day  I  shall  ascend.  Therefore  let  me  teach  you 
ere  I  go,  reiterating  the  lessons  which  you  have  heard 
from  my  lips." 

And  Enoch  made  peace  and  harmony  among  the 
people,  and  pointed  out  to  them  the  path  to  everlasting 
life.  And  his  followers  proclaimed  aloud  wherever  men 
dwelt,  "  Who  is  he  that  wishes  to  live  and  to  know  the 
ways  of  the  Lord  ?  Let  him  seek  Enoch  and  learn,  ere 
he  is  taken  from  us  and  earth." 

So  Enoch  taught  the  people  and  united  them  in  peace 
and  harmony. 

Then  Enoch  mounted  his  horse  and  rode  away,  and 
a  multitude  of  people  followed  him  a  day's  journey. 

And  it  came  to  pass  on  the  second  day  that  Enoch 
spoke  to  those  who  followed  him,  saying, 

"  Return  to  your  tents  !  Wherefore  follow  me  ?  Re- 
turn, lest  death  overtake  ye." 

A  number  of  the  followers  returned  at  these  words, 


BIBLICAL    HISTORY.  37 

but  others  continued  to  journey  with  him ;  and  every 
day  he  spoke  to  them  saying, 

"  Return,  lest  death  overtake  ye." 

And  on  the  sixth  day  there  were  still  some  who  fol- 
lowed after  him,  and  they  said,  "Where  thou  goest  will 
we  go ;  as  the  Lord  liveth  naught  but  death  shall  sepa- 
rate us  ;"  so  when  Enoch  saw  that  they  were  thus  deter- 
mined he  spoke  to  them  no  more. 

Those  who  went  back  on  the  sixth  day  knew  how 
many  they  had  left  following,  but  of  those  whom  they 
left  on  the  sixth  day  not  one  returned. 

And  on  the  seventh  day  Enoch  ascended  to  heaven 
in  a  whirlwind,  with  chariot  and  horses  of  fire. 

And  it  came  to  pass  after  Enoch  had  gone  up  to 
heaven  that  the  people  started  out  to  search  for  those 
men  Avho  had  followed  after  him.  And  on  the  spot 
where  they  had  left  them  they  found  deep  snow  and  ice. 
They  cut  through  the  ice  and  they  found  there  the  dead 
bodies  of  the  men  for  whom  they  were  searching,  but 
Enoch  they  did  not  find.  Therefore  is  this  the  mean- 
ing of  the  words  of  Scripture,  "And  Enoch  walked  with 
God ;  and  he  was  not "  (he  was  not  where  search  was 
made),  "  for  God  had  taken  him."  (Gen.  5  :  24.) 

And  Enoch  ascended  to  heaven  when  Lemech  the  son 
of  Methusaleh  was  one  hundred  and  thirteen  years  old. 

And  it  came  to  pass  after  Enoch  had  ascended  to 
heaven  that  the  people  appointed  Methusaleh,  his  son, 
king  over  them.  And  Methusaleh  lived  in  the  way  of 
righteousness  which  his  father  had  taught  him,  and  he 
continued  to  instruct  the  people  in  morality  and  good- 
ness even  as  Enoch  had  done  before  him.  But  in  the 
latter  part  of  his  reign  the  people  grew  regardless  of 
his  teachings.     They  disregarded  the  personal  rights 


38  SELECTIONS    FROM    THE    TALMUD. 

of  one  another,  and  rebelled  against  the  commands  of 
God. 

And  the  wrath  of  the  Lord  was  again  kindled  against 
them,  and  the  earth  brought  forth  thorns  and  thistles 
instead  of  its  fruit  for  sustenance,  jet  they  repented 
not,  nor  turned  from  their  evil  deeds.  Therefore  did 
God  resolve  to  destroy  them  entirely  from  the  face  of 
the  earth. 

Now  when  Lemech,  the  son  of  Methusaleh,  was  one 
hundred  and  eighty-six  years  old,  Seth,  the  son  of 
Adam,  died  and  was  buried. 

And  about  this  time  Lemech  took  to  himself  Ashmua, 
the  daughter  of  Elishua,  the  son  of  Enoch,  for  a  wife, 
and  he  begat  a  son  and  called  him  Noah. 

Noah  grew  up  in  righteousness  and  followed  zealously 
in  the  ways  of  truth  which  Methusaleh  taught  him  ;  but 
the  others  of  the  people  practiced  wickedness  towards 
God  and  deceit  towards  one  another. 

Then  said  God  : 

"  The  whole  earth  is  corrupt.  I  will  destroy  this 
man  whom  I  have  created,  the  fowls  of  the  heaven  and 
the  beasts  of  the  earth,  for  the  wickedness  of  man 
proves  him  undeserving  of  life,  and  I  repent  that  I  have 
made  him." 

But  the  Lord  stayed  his  wrath  until  every  man  who 
walked  in  His  ways  was  dead,  before  He  brought  to  pass 
the  evil  which  he  had  spoken,  so  that  His  faithful  ser- 
vants might  not  see  the  punishment  of  their  fellow- 
man. 

But  Noah  found  grace  in  the  eyes  of  the  Lord ;  and 
God  selected  Noah  and  his  family  from  all  the  people 
of  the  earth,  to  keep  them  alive  through  the  destruc- 
tion which  He  designed. 

And  it  came  to  pass  in  the  eighty-fourth  year  of 


BIBLICAL    HISTORY.  39 

Noah's  life  that  Enosh,  the  son  of  Seth,  died  at  the  age 
of  nine  hundred  and  five  years.  And  when  Noah  was 
one  hundred  and  seventy,  Kenan  died  nine  hundred 
and  ten  years  old.  And  Mehalel  died  at  the  age  of 
eight  hundred  and  ninety-five  years,  when  Noah  was 
two  hundred  and  thirty  years  of  age ;  and  when  Noah 
was  three  hundred  and  sixty,  Jared  died  at  the  age  of 
nine  hundred  and  sixty-two  years.  And  also  those 
people  who  fulfilled  the  words  of  the  Lord  died  in  those 
days  before  He  showed  them  the  evil  which  He  had 
decreed. 

And  it  came  to  pass  in  the  four  hundred  and  eightieth 
year  of  the  life  of  Noah,  that  the  only  righteous  ones 
left  in  that  generation  were  Methusaleh,  and  Noah  with 
his  family. 

Then  the  word  of  the  Lord  came  to  Methusaleh  and 
Noah,  saying : 

"Go  forth,  proclaim  to  all  mankind,  ^Thus  saith  the 
Lord :  Turn  from  your  evil  inclinations,  abandon  your 
unrighteous  ways,  then  may  God  forgive  and  spare  you 
-on  the  face  of  the  earth.  For  thus  saith  the  Eternal, 
one  hundred  and  twenty  years  will  I  give  ye  to  repent; 
if  ye  forsake  your  evil  ways,  then  will  I  forsake  my 
intentions  of  destruction.' " 

And  Noah  and  Methusaleh  went  forth  and  spoke 
these  words  of  the  Lord  to  the  people.  Every  day, 
from  morning  until  night,  they  addressed  the  people, 
but  the  people  heeded  not  their  words. 

Noah  was  a  righteous  man  in  his  generation,  and 
the  Lord  chose  Noah's  seed  to  be  spread  over  the  whole 
earth. 

Then  said  God  to  Noah: 

"Take  thyself  a  wife,  and  beget  children,  for  I  have 


40  SELECTIONS    FROM    THE    TALMUD. 

seen  thee  to  be  a  righteous  man  before  me;  only  thyself, 
thy  wife,  and  thy  sons,  shall  live  on  earth  of  all  this 
generation." 

And  Noah  did  as  God  commanded  him,  and  took  to 
wife  Naamah,  the  daughter  of  Enoch ;  and  Noah  was 
four  hundred  and  ninety-eight  years  old  when  he  mar- 
ried Naamah.  And  Naamah  conceived,  and  bore  a  son, 
whom  she  called  "Japhet,"  saying,  '-God  has  enlarged 
us  through  the  land."  And  she  bore  a  second  son,  and 
called  him  "Ham."  And  she  bore  a  third  son,  and  called 
him  "Shem,"  saying,  "God  has  given  me  a  great  name 
on  earth."  And  Noah  was  five  hundred  and  two  years 
old  when  she  bore  to  him  his  third  son,  Shem. 

And  the  lads  grew  up  and  walked  in  the  way  of  God, 
as  they  were  taught  by  Noah  and  by  Methusaleh.  And 
in  these  days  died  Lemech,  the  father  of  Noah.  He  was 
not  as  righteous  either  as  his  father  or  his  son.  He 
was  seven  hundred  and  seventy-seven  years  old  when 
he  died. 

And  again  the  Lord  spoke  to  Methusaleh  and  Noah, 
saying : 

"Once  more  call  mankind  to  repentance;  call  once 
again,  ere  my  punishment  falls  upon  the  people." 

But  the  people  listened  not,  and  the  words  of  warn- 
ing were  unheeded. 

Then  the  Lord  said  unto  Noah  : 

"The  end  of  all  flesh  cometh  before  me,  because  of 
its  evil  ways ;  behold,  I  will  destroy  the  people  with  the 
earth.  But  thou,  take  for  thyself  gopher  wood,  and 
build  for  thee  an  ark.  In  this  manner  build  it:  Three 
hundred  cubits  in  length,  fifty  cubits  in  breadth,  and 
thirty  cubits  in  height ;  make  a  door  in  its  side,  and  to 
a  cubit  finish  it  above." 

In  the  five  hundred  and  ninety-fifth  year  of  his  age, 


BIBLICAL    HISTORY.  41 

Noah  commenced  building  this  ark,  and  he  completed 
it  in  his  six  hundredth  year,  and  during  the  time  of 
its  building,  his  three  sons  married  the  three  daughters 
of  Methusaleh. 

And  it  came  to  pass,  also,  during  this  time,  that 
Methusaleh,  the  son  of  Enoch,  died  at  the  age  of  nine 
hundred  and  sixty-nine  years. 

After  his  death  the  Lord  spoke  to  Noah,  saying : 

"Go  thou  with  all  thy  household  into  the  ark,  and, 
behold,  I  will  gather  to  thee  all  the  beasts  and  fowls, 
and  they  will  surround  the  ark. 

"  Then  place  thyself  in  the  doorway  of  the  ark,  and 
the  beasts  and  fowls  will  place  themselves  opposite  to 
thee.  Those  that  lie  down  before  thee  let  thy  sons  lead 
into  the  ark,  and  those  that  remain  standing  thou  shalt 
abandon." 

As  the  Lord  had  spoken  so  happened  it.  The  ani- 
mals assembled  in  a  great  multitude  opposite  the  ark. 
Those  which  lay  down  were  led  into  the  ark,  and  the 
others  were  abandoned. 

And  at  the  end  of  seven  days  the  thunder  and  light- 
nings of  the  heavens  frighted  all  the  earth.  The  glory 
of  the  sun  was  darkened,  the  heavy  rain  fell,  and  the 
fury  of  the  storm  exceeded  all  that  man  had  heard  of 
or  imagined. 

And  the  people  came  to  the  ark  and  clung  to  it,  and 
cried  to  Noah  for  help,  but  he  answered  them: 

"For  a  hundred  and  twenty  years  I  entreated  ye  to 
follow  iny  words ;  alas,  'tis  now  too  late." 

For  forty  days  and  forty  nights  the  rain  fell,  and  with 
such  violence  that  even  those  in  the  ark  were  in  trouble 
and  agony  of  mind,  for  they  feared  their  vessel  would 
not  be  able  to  withstand  its  might. 

Each  animal  in  the  ark,  according  to  its  nature,  ut- 


42  SELECTIONS    FROM    THE    TALMUD. 

tered  its  cry  of  fear,  of  rage,  of  helplessness,  and  the 

noise  was  loud  and  terrible. 

Then  Noah  addressed  the  Eternal,  in  prayer : 

''0  Lord,  I  beseech   thee,   save  us  now!     Without 

strength  to  face  this  great  calamity,  we  come  to  Thee. 

The  rivers  of  water  terrify  us,  and  death  plays  in  waves 

about  us.     Lift  up  Thy  countenance  upon  us,  0  Lord  ! 

Be  gracious  tons.    Redeem  us,  our  God;  deliver  us,  and 

save  us ! " 

And  God  heard  the  voice  of  Noah,  and  remembered 

him. 

"And  God  caused  a  wind  to  pass  over  the  earth,  and 
the  waters  were  assuaged,  ....  and  the  ark  rested  in 
the  seventh  month  ....  upon  the  mountain  of  Ararat." 

And  Noah  opened  the  window  of  the  ark,  and  again 
called  to  God,  saying: 

"  0  Lord,  God  of  heaven  and  of  earth,  release  our 
souls  from  confinement,  bring  us  out  from  the  prison  in 
which  we  live ;  verily  our  hearts  are  weary  with  sigh- 
ing." 

And  God  answered  Noah,  saying : 

"At  the  close  of  the  year  thou  and  thy  family  may 
go  forth  out  of  the  ark." 

And  it  came  to  pass  in  the  second  month,  on  the 
seven-and-twentieth  day  of  the  month,  the  earth  was  per- 
fectly dry.  Yet  Noah  and  his  family  still  tarried  in  the 
ark,  and  they  did  not  leave  it  until  God  called  to  them 
and  said,  "  Go  out  of  the  ark." 

All  the  people  and  living  things  then  departed  from 
the  vessel  in  which  their  lives  had  been  preserved. 

Noah  and  his  children  served  the  Lord  all  the  days 
of  their  lives,  and  God  blessed  them.     And  the  human 


BIBLICAL    HISTORY.  43 

race  increased  rapidly  after  the  flood,  and  the  names  of 
the  generations  are  written  in  the  Bible. 

Cush,  the  son  of  Ham  and  grandson  of  Noah,  mar- 
ried in  his  old  age  a  young  wife,  and  begat  a  son  whom 
he  called  "  Nimrod,"  because  in  those  days  the  people 
were  beginning  to  rebel  again  against  the  Lord's  com- 
mand, and  Nimrod  signifies  rebellion. 

Now  Nimrod  grew  up,  and  his  father  loved  him  ex- 
ceedingly, because  he  was  the  child  of  his  old  age.  And 
there  was  a  certain  coat  of  skins  which  God  had  made 
for  Adam.  When  Adam  died  this  coat  became  the 
possession  of  Enoch,  from  him  it  descended  to  Methu- 
saleh,  his  son  ;  Methusaleh  gave  it  to  Noah,  who  took  it 
with  him  into  the  ark.  And  when  the  people  left  the 
ark  Ham  stole  this  coat,  and  hid  it  from  his  brothers, 
giving  it  secretly  thereafter  to  Cush,  his  son.  Cush 
kept  it  hidden  for  many  years,  until  out  of  his  great 
love  he  gave  it  to  Nimrod,  the  child  of  his  old  age. 
When  Nimrod  was  twenty  years  of  age  he  put  on  this 
coat,  and  it  gave  him  strength  and  might,  might  as  a 
hunter  in  the  fields,  and  might  as  a  warrior  in  the  sub- 
jection of  his  enemies  and  opponents.  And  his  wars 
and  undertakings  prospered  until  he  became  king  over 
all  the  earth. 

Behold,  to  this  day  his  power  is  a  proverb  among 
men,  and  he  who  instructs  the  youthful  arm  in  the 
wielding  of  weapons  and  the  youthful  mind  in  the  secrets 
of  the  chase,  wishes  his  pupils  "even  as  Nimrod,  who 
was  a  mighty  hunter  in  the  land,  and  prosperous  in  his 
wars." 

When  Nimrod  was  forty  years  old  his  brethren,  the 
sons  of  Ham,  quarrelled  with  the  sons  of  Japhet.  And 
Nimrod  assembled  the  tribe  of  Cush,  and  went  forth  to 


44  SELECTIONS    FROM    THE    TALMUD. 

battle  with  the  sons  of  Japhet.  And  he  addressed  his 
army,  saying: 

"  Be  not  dismayed,  and  banish  fear  from  your  hearts. 
Our  enemies  shall  surely  be  your  booty,  and  ye  shall  do 
with  them  as  ye  please." 

Nimrod  was  victorious,  and  the  opposing  armies 
became  his  subjects.  And  when  he  and  his  soldiers 
returned  home  rejoicing,  the  people  gathered  around 
and  made  him  king,  and  placed  a  crown  upon  his  head. 
And  he  appointed  counsellors,  judges,  chiefs,  generals, 
and  captains.  He  established  a  national  government, 
and  he  made  Therach,  the  son  of  Nalior,  his  chief 
officer. 

When  Nimrod  had  thus  established  his  power  he  de- 
cided to  build  a  city,  a  walled  town,  which  should  be 
the  capital  of  his  country.  And  he  selected  a  certain 
plain  and  built  a  large  city  thereon,  and  called  it 
Shinar.  And  Nimrod  dwelt  in  Shinar  in  safety,  and 
gradually  became  ruler  over  all  the  world ;  and  at  that 
time  all  the  people  of  the  earth  were  of  one  language 
and  of  one  speech. 

Nimrod,  in  his  prosperity,  did  not  regard  the  Lord. 
He  made  gods  of  wood  and  stone,  and  the  people  copied 
after  his  doings.  His  son  Mordon  served  idols  also, 
from  which  we  have,  even  to  this  day,  the  proverb, 
"  From  the  wicked,  wickedness  comes  forth." 

And  it  came  to  pass  about  this  time  that  the  officers 
of  Nimrod  and  the  descendants  of  Phut,  Mitzrayim, 
Gush,  and  Canaan  took  counsel  together,  and  they  said 
to  one  another : 

"  Let  us  build  a  city  and  also  in  its  midst  a  tall  tower 
for  a  stronghold,  a  tower  the  top  of  which  shall  reach 
even  to  the  heavens.     Then  shall  we  truly  make  for 


BIBLICAL    HISTORY.  45 

ourselves  a  great  and  mighty  name,  before  which  all  our 
enemies  shall  tremble.  None  will  then  be  able  to  harm 
us,  and  no  wars  may  disperse  our  ranks." 

And  they  spoke  these  words  to  the  king,  and  he 
approved  of  their  design. 

Therefore  these  families  gathered  together  and  se- 
lected a  suitable  spot  for  their  city  and  its  tower  on 
a  plain  towards  the  east,  in  the  land  of  Shinar. 

And  while  they  were  building  rebellion  budded  in 
their  hearts,  rebellion  against  God,  and  they  imagined 
that  they  could  scale  the  heavens  and  war  with  him. 

They  divided  into  three  parties;  the  first  party  said: 

"  We  will  ascend  to  heaven  and  place  there  our  gods, 
and  worship  them." 

The  second  j)arty  said  : 

"  We  will  pour  into  the  heavens  of  the  Lord  and 
match  our  strength  with  His." 

And  the  third  party  said : 

"Yea,  we  will  smite  Him  with  arrow  and  with 
spear." 

And  God  watched  their  evil  enterprise,  and  knew 
their  thoughts,  yet  they  builded  on.  If  one  of  the 
stones  which  they  had  raised  to  its  height  fell,  they  were 
sad  at  heart,  and  even  wept;  yet  when  any  of  their 
brethren  fell  from  the  building  and  were  killed,  none 
took  account  of  the  life  thus  lost. 

Thus  they  continued  for  a  space  of  years,  till  God 
said,  "  We  will  confuse  their  language."  Then  the 
people  forgot  their  language,  and  they  spoke  to  one 
another  in  a  strange  tongue. 

And  they  quarrelled  and  fought  on  account  of  the 
many  misunderstandings  occasioned  by  this  confusion  of 
language,  and  many  were  destroyed  in  these  quarrels, 
till  at  last  they  were  compelled  to  cease  building. 


46  SELECTIONS    FROM    THE    TALMUD. 

According  to  their  deserts  did  God  punish  the  three 
rebellious  parties.  Those  who  had  said,  "We  will  place 
our  gods  in  the  heavens,"  were  changed  in  appearance, 
and  became  like  apes,  those  who  had  said,  "  We  will 
smite  Him  with  arrows,"  killed  one  another  through 
misunderstandings,  and  those  who  had  said,  "  Let  us 
try  our  strength  with  His,"  were  scattered  over  the  face 
of  the  earth. 

The  tower  was  exceedingly  tall.  The  third  part  of 
it  sunk  down  into  the  ground,  a  second  third  was 
burned  down,  but  the  remaining  third  was  standing 
until  the  time  of  the  destruction  of  Babylon. 

Thus  were  the  people  dispersed  over  the  globe,  and 
divided  into  nations. 


THE    BIRTH    OP    ABRAM.  47 


CHAPTER  IT. 

FROM    THE    BIRTH    OF   ABRAM    TO   THE   DESTRUCTION   OF 
SODOM   AND   GOMORRAH. 

Therach,  the  son  of  Nahor,  was  the  chief  officer  of 
King  Nimrod,  and  a  great  favorite  with  his  royal  master; 
and  when  his  wife  Amtheta,  the  daughter  of  Karnebo, 
bore  him  a  son,  she  called  the  child  Ah-ram,  meaning 
"Great  father;"  and  Therach  was  seventy  years  old 
when  his  son  Abram  was  born. 

Now  it  came  to  pass  on  the  night  of  Abram's  birth 
that  Therach  entertained  a  number  of  his  friends,  in- 
cluding the  wise  men  and  magicians  of  Nimrod  the 
king.  They  passed  the  night  in  revelry  and  merriment, 
and  when  they  went  forth  from  the  house  of  their  host 
morn  was  dawning.  Lifting  their  eyes  heavenward, 
they  beheld  a  large  and  brilliant  star  rise  before  them 
in  the  east,  and  swallow  up  or  consume  four  stars  from 
the  four  corners  of  the  heavens.  The  magicians  won- 
dered much  at  this  occurrence,  and  they  said  one  to  the 
other, 

"Verily,  this  is  an  omen  connected  with  the  newly 
born  child  of  Therach.  When  he  grows  up  he  will  be 
fruitful  and  increase  greatly  in  power  and  excellence, 
and  his  descendants  will  destroy  this  kingdom  and  pos- 
sess its  lands." 

And  they  went  home  and  pondered  over  the  matter, 
and  when  they  met  in  the  house  of  assembly  they  said, 

"  Behold,  we  had  better  inform  the  king  of  the  won- 


48  SELECTIONS    FROM    THE    TALMUD. 

derful  occurrence  which  greeted  our  sight.  Should  it 
come  to  his  knowledge  indirectly,  he  will  be  wroth  with 
us  for  keeping  it  from  him;  he  may  even  slay  us  for 
our  neglect.  Let  us  go  to  him  at  once  that  we  may  be 
free  from  blame  in  the  matter." 

Entering  into  the  presence  of  the  king,  his  wise  men 
saluted  him  saying,  "0  king,  live  forever!" 

And  the  chief  of  the  wise  men  then  related  to  the 
king  the  phenomenon  which  they  had  witnessed,  and 
the  interpretation  or  meaning  which  they  assigned  to 
it.     Concluding  the  relation,  he  added, 

^'And  now,  if  it  be  pleasing  to  the  king,  we  would 
advise  him  to  pay  the  value  of  this  child  unto  his  father 
and  destroy  him  while  in  his  infancy,  lest  in  the  days 
to  come,  through  him  and  his  descendants,  we  and  our 
children  be  utterly  destroyed." 

The  king  listened  attentively  to  the  words  of  his  ser- 
vants and  approved  of  their  advice.  He  sent  a  messen- 
ger for  Therach,  and  when  the  latter  appeared  before 
him  he  told  him  all  that  the  wise  men  had  related, 
and  said, 

"  Now,  therefore,  give  up  the  child,  that  we  may  slay 
him  before  misfortune  falls  upon  us,  and  in  payment  we 
will  fill  thy  coffers  with  silver  and  with  gold!" 

Then  answered  Therach, 

"  I  have  listened  to  the  words  of  my  lord,  and  all  that 
he  wishes  I  will  do;  yet  first  I  beg,  let  me  tell  the  king 
of  a  request  made  to  me  but  yesterday,  and  ask  his  ad- 
vice thereon." 

"It  is  well,"  replied  Nimrod ;  "speak." 

"  Yesterday,"  said  Therach,  "  Ayon,the  son  of  Morad, 
came  to  my  house  desiring  to  purchase  from  me  the 
beautiful  steed,  which  thou,  oh  king,  didst  graciously 
present  to  me.     'Sell  me  the  horse,'  said  Ayon,  'and  I 


BIBLICAL    HISTORY.  49 

will  pay  thee  his  full  value  and  likewise  fill  thy  stables 
with  straw  and  provender.'  And  I  answered  him  that 
I  did  not  feel  at  liberty  to  so  dispose  of  the  king's 
gift  without  the  king's  approval;  and  now,  oh  king!  I 
ask  thee  for  advice." 

Angrily  the  king  answered, 

"  And  thou  wouldst  think  of  selling  my  gift,  of  part- 
ing with  that  noble  steed  for  gold  and  silver,  straw  and 
provender  !  Art  thou  in  such  need  of  these  things  thnt 
thou  wouldst  barter  for  them  the  horse  which  I  have 
given  thee,  a  steed  unequalled  in  the  land  ?" 

Then  Therach  bowed  before  the  king  and  said,  "And 
if  such  is  thy  feeling  in  regard  to  this  horse,  how  canst 
thou  ask  me  to  give  up  my  child  ?  Gold  and  silver 
cannot  pay  me  for  the  gift  of  my  king,  neither  can  gold 
or  silver  replace  for  me  my  child  ?'' 

This  application  of  his  advice  was  exceedingly  disa- 
greeable to  the  king,  and  his  feeling  was  so  plainly  pic- 
tured on  his  countenance  that  Therach  quickly  added, 

"All  my  possessions  are  my  king's,  even  my  child, 
without  money  and  without  price." 

"No,"  said  the  king,  "for  money  will  I  buy  him." 

"  Pardon,  my  lord,"  returned  Therach,  "give  me  three 
days  for  consideration,  and  I  will  speak  of  this  matter 
with  the  mother  of  the  boy." 

Nimrod  granted  this  request,  and  Therach  departed 
from  his  presence. 

At  the  end  of  the  three  days  the  king  sent  a  message 
to  Therach,  commanding  him  to  send  the  child  or  be 
himself  destroyed  with  all  his  family. 

When  Therach  received  this  message,  realizing  that 
the  king  was  determined  in  his  purpose,  he  took  the 
child  of  one  of  his  slaves,  a  child  born  on  the  day  of 

4 


50  SELECTIONS    FROM    THE    TALMUD. 

Abrain's  birth,  and  sent  it  to  King  Nimrod,  receiving 
the  money  for  it  and  decUiring  it  to  be  his  child. 

The  king  himself  slew  the  child,  and  Therach  hid 
his  wife,  Abram,  and  the  child's  nurse  in  a  lonely  cave, 
sending  them  food  secretly  every  week.  And  Abram 
remained  in  this  cave  until  he  was  ten  years  old. 

At  the  end  of  ten  years  Nimrod  and  his  officers  had 
forgotten  all  about  Abram  and  the  episode  of  his  birth, 
and  Abram  came  forth  from  the  cave  and  was  sent  to 
live  with  Noah  and  his  son  Shem  to  learn  from  them 
the  ways  of  the  Lord ;  and  he  lived  there  thirty-nine 
years. 

During  these  years  Charan,  the  son  of  Therach,  the 
elder  brother  of  Abram,  married,  and  his  wife  bore  him 
a  son  whom  he  called  "  Lot ;"  she  bore  him  also  two 
daughters,  one  of  whom  he  called  Milcah  and  the  other 
Sarai.  At  the  time  of  Sarai's  birth,  Abram  was  about 
forty-two  years  of  age. 

From  his  earliest  childhood  Abram  was  a  lover  of  the 
Lord.  God  had  granted  him  a  wise  heart  ready  to  com- 
prehend and  understand  the  majesty  of  the  Eternal,  and 
able  to  despise  the  vanity  of  idolatry. 

When  c^uite  a  child,  beholding  the  brilliant  splendor 
of  the  noonday  sun  and  the  reflected  glory  wdiich  it 
cast  upon  all  objects  around,  he  said,  "  Surelj^  this  bril- 
liant light  must  be  a  god,  to  him  will  I  render  worship." 
And  he  worshipped  the  sun  and  prayed  to  it.  But  as  the 
da)^  lengthened  the  sun's  brightness  faded,  the  radiance 
which  it  cast  upon  the  earth  was  lost  in  the  lowering 
clouds  of  night,  and  as  the  twilight  deepened  the  youth 
ceased  his  supplications,  saying,  "  No,  this  cannot  be  a 
god.  Where  then  can  I  find  the  Creator,  he  who  made 
the  heavens  and  the  earth  ?"  lie  looked  towards  the 
west,  the  south,  the  north,  and  to  the  east.     The  sun  dis- 


BIBLICAL    HISTORY.  51 

appeared  from  Lis  view,  nature  became  enveloped  in 
the  pall  of  a  past  day.  Then  the  moon  rose,  and  when 
Abram  saw  it  shining  in  the  heavens  surrounded  by  its 
myriads  of  stars,  he  said,  "  Perhaps  these  are  the  gods 
who  have  created  all  things,"  and  he  uttered  prayers  to 
them.  But  when  the  morning  dawned  and  the  stars 
paled,  and  the  moon  faded  into  silvery  whiteness  and 
was  lost  in  the  returning  glory  of  the  sun,  Abram  knew 
God,  and  said,  "  There  is  a  higher  power,  a  Supreme 
Being,  and  these  luminaries  are  but  His  servants,  the 
work  of  His  hands."  From  that  day,  even  until  the 
day  of  his  death,  Abram  knew  the  Lord  and  walked  in 
all  His  ways. 

While  Abram,  the  son  of  Therach,  added  daily  to  his 
wisdom  and  knowledge  in  the  house  of  Noah,  none 
knowing  aught  of  his  whereabouts,  the  subjects  of  King 
Nimrod,  who  then  reigned  in  Babel,  continued  in  their 
evil  ways,  despite  of  the  warnings  which  they  had  re- 
ceived of  the  destruction  of  the  wicked.  And  the  ser- 
vants of  Nimrod  called  him  Amraphel.  Merdon,  the  son 
of  Nimrod,  was  more  unrighteous  than  his  father,  and 
even  Therach,  who  still  remained  chief  officer  to  the 
king,  became  a  worshipper  of  idols.  In  his  house  he 
had  twelve  large  images  of  wood  and  stone,  a  separate 
god  for  each  month  in  the  year,  and  to  these  he  prayed 
and  made  obeisance. 

When  Abram  was  fifty  years  of  age  he  left  the  house 
of  his  instructor,  Noah,  and  returned  to  Therach,  his 
father.  He  beheld  the  twelve  idols  occupying  the  places 
of  honor  in  his  father's  house,  and  his  soul  waxed  full 
with  wrath,  and  he  uttered  a  vow,  saying, 

"  By  the  life  of  the  Lord,  if  these  images  remain  here 
three  days  longer,  may  the  God  who  created  me  make 
me  even  such  as  they." 


52  SELECTIONS    FROM    THE    TALMUD. 

And  Abram  sought  his  father  when  he  was  sur- 
rounded by  his  officers,  and  he  spoke  to  him,  saying : 

"  Father,  tell  me,  I  pray,  where  I  may  find  the  God 
who  created  the  heavens  and  the  earth,  thee,  me,  and 
all  the  people  in  the  world." 

And  Therach  answered, 

"  My  son,  the  creator  of  all  things  is  here  with  us  in 
the  house." 

Then  said  Abram, 

"  Show  him  to  me,  my  father." 

And  Therach  led  Abram  into  an  inner  apartment, 
and  pointing  to  the  twelve  large  idols  and  the  many 
smaller  ones  around,  he  said, 

"  These  are  the  gods  who  created  the  heavens  and 
the  earth;  thee,  me,  and  all  the  people  of  the  world." 

Abram  then  sought  his  mother,  saying, 

"  My  mother,  behold,  my  father  has  shown  to  me  the 
sods  who  have  created  the  earth  and  all  that  it  con- 
tains,  therefore  prepare  for  me,  I  pray  thee,  a  kid  for  a 
sacrifice,  that  the  gods  of  my  father  may  jDartake  of  the 
same  and  receive  it  favorably." 

Abram's  mother  did  as  her  son  had  requested  her, 
and  Abram  placed  the  food  which  she  prepared  before 
the  idols,  but  none  stretched  forth  a  hand  to  eat. 

Then  Abram  jested,  and  said,  "  Perchance  'tis  not 
exactly  to  their  taste,  or  mayhap  the  quantity  appears 
stinted.  I  will  prepare  a  larger  offering,  and  strive  to 
make  it  still  more  savory." 

Next  day  Abram  requested  his  mother  to  prepare 
two  kids  and  with  her  greatest  skill,  and  placing  them 
before  the  idols  he  watched  with  the  same  result  as  on 
the  previous  day. 

Then  Abram  exclaimed, 

"  Woe  to  my  fiither  and  to  this  evil  generation  ;  woe 


BIBLICAL    HISTORY.  53 

to  those  who  incline  their  hearts  to  vanity  and  worship 
senseless  images  without  the  power  to  smell  or  eat,  to 
see  or  hear.  Mouths  they  have,  but  sounds  they  can- 
not utter ;  eyes  they  have,  but  lack  all  power  to  see ; 
they  have  ears  that  cannot  hear,  hands  that  cannot 
move,  and  feet  that  cannot  walk.  Senseless  as  they 
are  the  men  who  wrought  them,  senseless  all  who  trust 
in  them  and  bow  before  them." 

And  seizing  an  iron  implement,  he  destroyed  and 
broke  with  it  all  the  images  save  one,  into  the  hands  of 
which  he  placed  the  iron  which  he  had  used. 

The  noise  of  this  proceeding  reached  the  ears  of 
Therach,  who  hurried  to  the  apartment,  where  he  found 
the  broken  idols  and  the  food  which  Abram  had  placed 
before  them.  In  wrath  and  indignation  he  cried  out 
unto  his  son,  saying, 

"  What  is  this  that  thou  hast  done  unto  my  gods  ?" 

And  Abram  answered, 

"  I  brought  them  savory  food,  and  behold  they  all 
grasped  for  it  with  eagerness  at  the  same  time,  all  save 
the  largest  one,  who,  annoyed  and  displeased  with  their 
greed,  seized  that  iron  which  he  holds  and  destroyed 
them." 

"  False  are  thy  words,"  answered  Therach  in  anger. 
"  Had  these  images  the  breath  of  life,  that  they  could 
move  and  act  as  thou  hast  spoken?  Did  I  not  fishion 
them  with  my  own  hands  ?  How,  then,  could  the  larger 
destroy  the  smaller  ones  ?" 

"  Then  why  serve  senseless,  powerless  gods  ?"  replied 
Abram,  "gods  who  can  neither  help  thee  in  thy  need 
nor  hear  thy  supplications  ?  Evil  is  it  of  thee  and  those 
who  unite  with  thee  to  serve  images  of  stone  and  wood, 
forgetting  the  Lord  God  who  made  the  heaven  and  the 
earth  and  all  that  is  therein.    Ye  bring  guilt  upon  your 


54  SELECTIONS    FROM    THE    TALMUD. 

souls,  the  same  guilt  for  which  your  ancestors  were 
punished  by  the  waters  of  the  flood.  Cease,  oh,  my 
father,  to  serve  such  gods,  lest  evil  fall  upon  thy  soul 
and  the  souls  of  all  thy  family." 

And  seizing  the  iron  from  the  hands  of  the  remain- 
ing idol,  he  destroyed  that  also,  before  his  father's  eyes. 

When  Therach  witnessed  this  deed  of  his  son,  he 
hastened  before  King  Nimrod  and  denounced  Abram, 
saying,  "  A  son  born  to  me  fifty  years  ago  has  acted  so 
and  so, — let  him  be  brought  before  thee,  I  pray,  for 
judgment." 

When  Abram  was  summoned  before  the  king,  Nim- 
rod said  to  him, 

"  What  is  this  that  thou  hast  done  unto  thy  father's 
gods  ?" 

And  Abram  answered  the  king  in  the  same  words 
that  he  had  spoken  to  his  father.  And  when  Nimrod 
replied, 

"  The  large  god  had  no  strength  nor  power  to  do  this 
thing,"  Abram  continued,  saying, 

"  Then  wherefore  serve  him  ?  Why  cause  thy  sub- 
jects to  follow  in  thy  vain  ways  ?  Rather  serve  the 
great  Lord  of  the  world  who  has  power  to  do  all  things; 
who  has  the  power  to  kill,  the  power  to  keep  alive. 
Woe  to  thee,  thou  man  of  foolish  heart.  Turn  from 
thy  evil  ways,  serve  Him  in  whose  hands  is  thy  life 
and  the  lives  of  all  thy  people,  or  die  in  reproach,  thou 
and  all  who  follow  thee." 

The  king  commanded  his  officers  to  seize  Abram  and 
lead  him  to  confinement,  and  he  remained  in  prison 
ten  days.  During  this  time  Nimrod  convened  his  coun- 
cil, and  thus  addressed  his  princes  and  his  officers : 

"  Ye  have  heard  of  the  deeds  of  Abram,  the  son  of 
Therach.      He   has    treated    me    with   disrespect   and 


BIBLICAL    HISTORY.  55 

shown  no  dread  of  my  power.  Behold,  he  is  in  prison  ; 
therefore  speak  and  tell  me  what  punishment  should 
be  inflicted  on  this  man,  who  has  acted  so  audaciously 
before  me." 

And  the  counsellors  replied, 

"He  who  acts  disrespectfully  to  the  king  should 
meet  death  upon  the  gallows;  this  man  has  done  more; 
he  is  guilty  of  sacrilege,  he  has  insulted  our  gods  ; 
therefore  he  should  be  burned  to  death.  If  it  be  pleas- 
in"-  to  the  kins;  let  a  furnace  be  heated,  day  and  night, 
and  then  let  this  Abram  be  cast  therein." 

This  advice  pleased  the  king,  and  he  commanded 
such  measures  to  be  taken  forthwith. 

And  when  the  furnace  was  heated  to  a  great  and 
consuming  heat,  all  the  officers  assembled,  and  the 
people,  both  great  and  small,  to  witness  the  carrying 
out  of  the  king's  orders.  The  women,  carrying  their 
children  with  them,  ascended  to  the  roofs  of  their 
houses,  and  the  men  gathered  in  great  numbers ;  but 
all  stood  afar  off,  for  none  dared  approach  the  great 
heat  to  look  into  the  furnace. 

And  it  came  to  pass,  when  Abram  was  brought  out 
from  prison  and  the  wise  men  and  magicians  beheld 
him,  that  they  cried  aloud  unto  Nimrod, 

"Oh,  king,  we  know  this  man!  This  is  none  other 
than  the  child  at  whose  birth,  fifty  years  ago,  one  large 
star  consumed  four  other  stars.  His  father  has  mocked 
thee  and  played  thee  false  in  sending  another  child  in 
his  stead,  to  be  slain  according  to  thy  will." 

When  the  king  heard  these  words  he  grew  fiercely 
angry,  and  ordered  Therach  to  be  immediately  brought 
before  him.     And  he  said  to  Therach, 

"  Thou  hast  heard  what  these  magicians  have  as- 
serted.    Tell  me,  now,  have  they  spoken  truly  ?" 


56  SELECTIONS    FROM    THE    TALMUD. 

And  Therach,  observing  the  great  anger  of  the  king, 
answered  truly, 

"  It  is  as  these  wise  men  have  spoken.  I  had  com- 
passion upon  my  child,  and  sent  thee  in  his  stead  the 
child  of  one  of  my  slaves." 

"  Who  advised  tliee  to  this  ?  Speak  truly,  and  thou 
shalt  live?"  demanded  Nimrod. 

The  king's  manner  terrified  Therach,  and  he  an- 
swered quickly,  not  knowing  what  he  said,  and  alto- 
gether without  foundation, 

"Charan,  my  other  son,  advised  me  to  the  thing." 

Now  Charan  was  a  man  without  strength  of  mind  in 
faith,  and  undecided  as  to  wdiether  the  idols  of  his 
father  or  the  God  of  Abram  deserved  his  worship. 
When  Abram  was  cast  in  prison,  Charan  said  in  his 
heart,  "  Now  will  I  see  what  God  is  powerful.  If 
Abram  prevails  I  will  profess  his  faitli,  and  if  he  per- 
ishes I  will  follow  the  leading  of  the  king." 

When  Therach  thus  accused  his  son,  Nimrod  an- 
swered, 

"  Then  Charan  must  suffer  with  Abram,  and  both 
thy  sons  be  cast  into  the  furnace." 

And  both.  Abram  and  Charan  were  brought  before 
the  king,  and  in  the  presence  of  all  the  inhabitants 
their  robes  were  removed  from  them,  their  hands  and 
feet  were  bound,  and  they  were  cast  into  the  flaming 
furnace. 

Now  the  heat  of  the  fire  was  so  great  that  the  twelve 
men  who  cast  them  therein  were  consumed  by  it,  vyet 
God  had  compassion  upon  his  servant  Abram,  and 
though  the  ropes  which  bound  him  were  burned  from 
off  his  limbs,  he  walked  upright  through  the  fire,  un- 
harmed.    But  Charan,  his    brother,  whose   heart  was 


BIBLICAL    HISTORY.  57 

not  the  Lord's,  met  instantaneous  death  in  the  flames. 
And  the  servants  of  the  king  called  out  to  their  master, 

"  Behold,  Abram  walks  unhurt  through  the  flames, 
the  ropes  with  which  we  bound  him  are  consumed,  yet 
he  is  uninjured." 

The  king  refused  to  believe  so  wonderful  a  thing,  and 
sent  trusted  officers  to  look  into  the  furnace,  and  when 
they  corroborated  the  words  of  their  inferiors,  the  king 
was  lost  in  amazement,  and  commanded  his  officers  to 
take  Abram  out  of  the  fire.  They  were  not  able,  how- 
ever, to  execute  his  order,  for  the  forks  of  flame  blazed 
in  their  faces  and  they  fled  from  the  great  heat. 

And  the  king  reproached  them,  saying  ironically, 

"Haste  ye, — take  Abram  out,  else  he  may  die!" 

But  their  second  attempt  was  fruitless  as  the  first, 
and  in  it  eight  men  were  burned  to  death. 

Then  the  king  called  to  Abram,  saying, 

"  Servant  of  the  God  of  Heaven,  come  forth  from  the 
fire  and  stand  before  me." 

And  Abram  walked  out  of  the  fire  and  the  furnace 
and  stood  before  the  king.  And  when  the  king  saw 
that  not  even  a  hair  of  Abram's  head  was  singed  by  the 
flame,  he  expressed  wonder  and  amazement. 

"  The  God  of  Heaven,  in  whom  I  trust,"  said  Abram, 
"  and  in  whose  hand  are  all  things,  hath  delivered  me 
from  the  flames." 

And  the  princes  of  the  king  bowed  before  Abram, 
but  he  said  to  them, 

"Bow  not  to  me,  but  to  the  great  God  of  the  Universe, 
who  hath  created  yon.  Serve  Him  and  walk  in  His  ways; 
He  is  powerful  to  deliver  and  to  save  from  death." 

The  king,  too,  looked  on  Abram  with  awe,  and  made 
him  many  valuable  presents,  and  parted  from  him  in 
peace. 


58  SELECTIONS    FROM    THE    TALMUD. 

And  it  came  to  pass  after  this  that  Nahor  and 
Abram  took  to  themselves  wives ;  the  name  of  Nahor's 
■wife  was  Milcah,  and  the  name  of  Abram's  wife  Sarai, 
or  Yiska.  They  were  both  the  daughters  of  Charan, 
the  brother  of  their  husbands. 

About  two  years  after  Abram's  deliverance  from 
death  by  fire,  King  Nimrod  dreamed.  And  behold,  in 
this  dream,  he  was  standing  with  his  army  in  a  valley, 
opposite  to  a  great  furnace,  in  which  a  fire  blazed ;  and 
a  man,  resembling  Abram,  came  forth  from  the  furnace 
and  stood  before  the  king,  holding  in  his  hand  a  drawn 
sword.  And  the  man  approached  Nimrod  with  this 
sw^ord  uplifted,  and  Nimrod  turned  and  tied.  Then,  as 
the  king  fled,  the  man  threw  after  him  an  egg,  and  a  huge 
river  of  water  flowed  forth  from  this  egg,  engulfing  the 
king  and  all  his  army,  and  all  were  drowned  save  the 
king  with  three  men.  As  they  fled,  the  king  turned  to 
look  at  the  companions  who  had  been  saved  with  him, 
and  behold  they  were  men  of  tall  stature  and  command- 
ing appearance,  and  attired  in  royal  apparel.  And  the 
river  disappeared  and  only  an  egg  remained.  And 
further  in  his  dream.  King  Nimrod  beheld  a  bird  issue 
forth  from  this  egg,  and  the  bird  flew  upon  his  l:iead 
and  pecked  out  his  eyes.  Then  the  king  awoke  in 
great  terror,  and  lo,  his  heart  was  beating  rapidly  and 
his  blood  was  feverish. 

In  the  morning  the  king  sent  for  his  w^ise  men,  and 
relating  to  them  his  dream,  he  demanded  its  interpre- 
tation. And  one  of  the  wise  men,  whose  name  was 
Anuki,  answered,  saying, 

"  Behold,  this  dream  foreshadows  the  evil  which 
Abram  and  his  descendants  will  cause  the  king  in  time 
to  come.  It  foretells  the  day  when  they  will  rise  and 
smite  our  lord  the  king  with  all  his  hosts,  and  there 


BIBLICAL    HISTORY.  59 

will  none  be  saved  except  the  king,  with  three  other 
kings  who  will  battle  on  his  side.  And  the  river  and 
the  bird,  these  that  came  forth  from  the  egg,  lo,  they 
but  typify  the  descendants  of  this  man,  who  will  work 
much  evil  to  our  nation  and  our  people  in  after  days. 

"This  is  the  interpretation  of  the  dream,  its  only 
meaning.  And  well  thou  knowest,  oh,  my  lord,  the 
king,  that  many  years  ago  thy  wise  men  beheld  this 
very  thing,  and  yet  to  thy  own  misfortune  thou  hast 
still  allowed  this  man  to  live.  While  he  walks  on 
earth,  thy  kingdom  remains  imperilled." 

The  words  of  Anuki  made  a  deep  impression  on  the 
king,  and  he  sent  secret  emissaries  to  take  Abram's 
life.  The  king's  design,  however,  was  frustrated  by 
Eleazer,  a  slave  of  Abram's,  whom  Nimrod  had  pre- 
sented to  him.  He  learned  of  the  king's  intention  and 
warned  his  master,  saying, 

"Arise,  get  thee  quickly  hence,  that  thou  mayest 
escape  destruction." 

And  he  told  Abram  of  the  king's  dream,  and  the  in- 
terpretation which  the  wise  men  had  given  to  it. 

So  Abram  hastened  to  the  house  of  Noah,  and  re- 
mained there  hiding  while  the  servants  of  the  king 
searched  his  own  home  and  the  surrounding  country 
in  vain,  and  he  remained  a  longer  time,  even  until  the 
people  had  forgotten  him. 

And  it  came  to  pass  during  this  period  of  conceal- 
ment, that  Therach,  who  was  still  a  favorite  with  the 
king,  came  in  secret  to  visit  his  son.  And  Abram 
spoke  to  him,  saying, 

"Come,  let  us  all  journey  to  anofher  land;  let  us  go 
to  Canaan.  Thou  knowest  that  the  king  seeks  my  life, 
and  even  though  he  honors  and  exalts  thee,  yet  wealth 
and  power  amount  to  naught  in  the  hour  of  death  and 


60  SELECTIONS    FROM    THE    TALMUD. 

trouble.  Journey  with  me,  oh  my  father,  abandon  the 
vanity  which  thou  pursuest ;  let  us  live  in  safety,  wor- 
shipping the  great  God  who  created  us,  in  happiness 
and  peace." 

And  Noah  and  his  son  Shem  added  their  entreaties 
to  those  of  Abram,  till  Therach  consented  to  do  as  they 
wished.  And  Therach  with  Abram  his  son,  and  Lot  his 
son's  son,  and  Sarai  his  daughter-in-law,  and  all  his 
family,  went  forth  from  JJr  Chaldee,  from  the  city  of 
Babel  to  the  land  of  Charan,  and  there  they  tarried. 

And  the  country  around  them  was  pleasant  and  fer- 
tile, and  there  was  ample  space  for  the  men  and  the 
cattle  they  had  with  them.  And  the  people  of  Charan 
respected  and  honored  them,  and  God  blessed  them  and 
looked  with  favor  on  their  household. 

And  it  came  to  pass  after  Abram  had  dwelt  in  Charan 
about  three  years,  that  the  Lord  appeared  to  him  and 
said, 

"  I  am  the  Lord  who  brought  thee  safely  through  the 
fire  of  the  Chaldeans,  and  delivered  thee  from  the 
strength  of  thy  enemies.  If  thou  wilt  hearken  earn- 
estly to  my  words  and  follow  diligently  my  commands, 
I  will  make  thy  seed  even  as  the  stars  of  the  heaven, 
and  those  who  hate  .shall  likewise  fear  thee.  My  bless- 
ing shall  rest  upon  thee  and  my  favor  on  thy  doings. 
Now,  arise,  take  Sarai  thy  wife,  and  those  who  belong 
to  thee,  and  all  thy  possessions,  and  journe}''  to  Canaan 
and  dwell  there,  and  I  will  be  thy  God  and  bless  thee." 

And  Abram  journeyed  with  his  family  to  Canaan  in 
obedience  to  the  Lord's  command.  And  he  was  fifty- 
five  years  old  when  he  left  Charan. 

When  Abram  had  pitched  his  tent  in  Canaan,  among 
the  inhabitants  of  the  land,  God  again  appeared  to  him 
and  said. 


BIBLICAL    HISTORY.  61 

"  This  is  the  land  which  I  have  given  as  a  permanent 
possession  to  thee  and  thy  descendants.  For  the  gene- 
rations to  spring  from  thee  shall  be  numerous  as  the  stars 
in  heaven,  and  the  countries  which  I  have  shown  thee 
shall  be  their  heritage  on  earth." 

Then  Abram  built  an  altar  to  God  and  called  it  by 
the  name  of  the  Lord.  And  he  continued  to  dwell  in 
Canaan,  and  when  he  had  lived  there  about  three  years, 
Noah  died  at  the  age  of  nine  hundred  and  fifty  years. 

After  tliis  Abram  returned  to  Chavan  to  visit  his 
father  and  mother,  and  he  remained  with  them  in 
Charan  for  five  years.  During  this  time  he  endeavored 
to  spread  a  knowledge  of  the  Eternal,  and  he  succeeded 
in  gaining  among  the  Charanites  many  followers  of  the 
one  God. 

And  the  Lord  appeared  to  him  in  Charan,  saying, 

"Arise  and  return  to  the  land  of  Canaan,  thou  and 
thy  wife  and  all  born  in  thy  house,  and  all  the  souls 
which  thou  hast  made  in  Charan.  To  thee  have  I  given 
the  land  from  the  river  of  Egypt  even  unto  the  great 
river,  the  river  Euphrates." 

And  Abram  did  as  the  Lord  commanded,  and  Lot, 
the  son  of  his  brother,  went  w^ith  him  out  of  Charan  to 
the  land  of  Canaan. 

Now  Lot  possessed  large  herds  of  cattle,  for  God  had 
prospered  him  in  his  undertakings.  And  it  happened 
that  the  herdsmen  of  Lot  and  the  herdsmen  of  Abram 
quarrelled  and  disputed  in  regard  to  rights  of  pasturage 
and  water,  and  they  strove  one  with  the  other.  There- 
fore Abram  said  to  Lot, 

"  Thou  hast  done  wrong,  and  through  thy  herdsmen 
thou  wilt  cause  me  to  be  hated  by  our  neighbors.  Thy 
shepherds  have  pastured  their  flocks  on  lands  which 
belong  to  others,  and  I  must  bear  the  reproach  there- 


62  SELECTIONS    FROM    THE    TALMUD. 

for.  Thou  knowest  that  I  am  but  a  stranger  and 
sojourner  in  this  land,  and  thou  shouldst  bid  thy  ser- 
vants to  be  heedful." 

Despite  the  frequent  rebukes  of  Abram,  however, 
the  herdsmen  of  Lot  continued  to  quarrel  with-  Abram's 
men  and  to  trespass  upon  the  pastures  of  their  neigh- 
bors.    At  last  Abram  spoke  earnestly,  saying, 

"  Let  there  be  no  strife  between  us,  for  we  are  near 
relations,  yet  we  must  separate.  Go  thou  whither  thou 
pleasest,  choose  thy  dwelling-place  where  thou  wilt, 
thou  and  thy  cattle  and  all  thy  possessions,  but  bide  no 
longer  with  me.  If  thou  art  in  danger  I  will  haste  to 
aid  thee,  and  in  all  things  will  I  be  with  thee,  but  sep- 
arate thyself  from  me  I  pray." 

And  Lot  lifted  up  his  eyes  and  looked  upon  the  land 
opposite  the  river  Jordan.  He  saw  rich  plains  and  fer- 
tile fields,  a  country  pleasant  for  man,  and  with  wide 
pastures  for  flocks,  rich  in  water  and  gratifying  to  the 
sight.  And  Lot  was  much  pleased  with  the  country 
and  journeyed  thither  even  to  Sodom,  departing  in 
peace  from  iVbram,  with  his  flocks  and  all  his  posses- 
sions. And  Abram  remained  and  dwelt  in  the  groves 
of  Mamre,  near  to  Hebron. 

"  The  men  of  Sodom  were  wicked  and  sinners  before 
the  Lord  exceedingly." 

Now,  in  these  days  Sodom  and  four  other  cities  were 
inhabited  by  men  of  evil  actions,  who  provoked  the 
anger  and  indignation  of  the  Most  High.  They  planted 
in  the  valley  a  beautiful  garden  many  miles  in  extent, 
a  place  adorned  with  fruits  and  flowers,  and  objects 
pleasing  to  the  sight  and  intoxicating  to  tlje  senses. 
Thither  the  people  flocked  four  times  a  year  with  music 
and  with  dancing,  indulging  in  all  sorts  of  excesses  and 


DESTRUCTION    OF    SODOM    AND    GOMORRAH.  63 

acts  of  idolatrous  worship,  with  none  to  utter  a  word 
of  warning  or  rebuke. 

In  their  daily  life  they  were  both  cruel  and  treacher- 
ous, oppressing  the  stranger  and  taking  advantage  of 
all  persons  thrown  in  contact  with  them.  If  a  trader 
entered  their  city  they  would  seize  his  goods  either 
with  violence  or  through  trickery,  and  if  he  remon- 
strated they  but  mocked  him  and  drove  him  from  the 
place. 

It  happened  once  that  a  man  from  Elam,  journeying 
to  a  place  beyond  Sodom,  reached  this  latter  city  even 
as  the  sun  was  setting.  He  had  with  him  an  ass  bear- 
ing a  valuable  saddle  to  which  some  rare  and  precious 
merchandise  was  attached.  Unable  to  find  a  lodoincr 
for  himself  and  stabling  for  the  animal,  he  resolved  to 
pass  the  night  in  the  streets  of  Sodom,  and  journey  on 
in  the  morning.  A  certain  citizen  of  Sodom,  named 
Hidud,  chanced  to  observe  this  stranger,  and  being  cun- 
ning and  treacherous,  he  accosted  him,  saying, 

"  Whence  comest  thou,  and  whither  art  thou  trav- 
elling?" 

"I  am  journeying  from  Hebron,"  replied  the  stranger; 
^'  my  destination  is  beyond  this  place ;  but  lo,  the  sun 
has  set;  I  can  obtain  no  lodging,  and  so  I  remain  here 
in  the  streets.  I  have  bread  and  water  for  myself  and 
straw  and  provender  for  my  beast,  so  I  need  not  be 
under  obligation  to  anybody." 

"  Nay,  this  is  wrong,"  returned  Hidud,  "  come  pass 
the  night  with  me,  thy  lodging  shall  cost  thee  naught, 
and  I  will  attend  also  to  the  wants  of  thy  animal." 

Hidud  led  the  stranger  to  his  house.  He  removed 
the  valuable  saddle  from  the  ass,  and  the  merchandise 
which  was  attached  to  it  he  also  removed,  placing  them 
in  the  closet  in  his  house,  then  he  gave  the  ass  provender 


64  SELECTIONS    FROM    THE    TALMUD. 

and  set  meat  and  drink  before  the  stranger,  who  par- 
took of  the  meal,  and  lodged  that  night  with  him. 

In  the  morning  the  stranger  rose  up  early  intending 
to  pursue  his  journey,  but  Hidud  said  to  him,  "  Take 
first  thy  morning  meal,  then  go  thy  way." 

After  the  man  had  eaten  he  rose  to  go  on  his  way, 
but  Hidud  stopped  him,  saying,  "  It  is  late  in  the  day, 
remain  I  pray  thee,  bide  with  me  yet  this  day  and  then 
depart." 

The  stranger  remained  in  Hidud's  house  until  the 
following  morning  and  then,  declining  another  pressing 
invitation  to  remain  one  day  more,  he  prepared  for  his 
departure. 

Then  said  Hidud's  wife, 

"  This  man  has  lived  with  us  two  days  and  paid  us 
naught." 

But  Hidud  answered, 

"  Keep  thy  peace." 

He  then  brought  forth  the  stranger's  ass,  and  bade 
him  "fare  thee  well." 

"  Hold,"  said  the  stranger,  "  my  saddle,  the  spread  of 
many  colors,  and  the  strings  attached  to  it,  together 
with  my  merchandise,  where  are  they?" 

"  What ! "  exclaimed  Hidud. 

"  I  gave  thee,"  returned  the  stranger,  "  a  beautiful 
spread  with  strings  attached  to  it ;  thou  hast  hidden  it 
in  thy  house." 

"  Ah  ! "  said  Hidud  pleasantly,  "  I  will  interpret  thy 
dream.  That  thou  hast  dreamed  of  strings,  signifies 
that  thy  days  will  be  prolonged  even  as  strings  may  be 
stretched  from  end  to  end ;  that  thou  hast  dreamed  of 
a  spread  of  many  colors  signifieth  that  thou  wilt  one 
day  possess  a  garden  rich  in  flowers  and  luscious  fruits." 

The  stranger  answered, 


DESTRUCTION    OF    SODOM    AND    GOMORRAH.  65 

"  No,  my  lord,  I  dreamed  not ;  I  gave  to  thee  a  spread 
of  many  colors  with  strings  attached,  and  thou  hast 
hidden  it  in  thy  house." 

And  Hidud  said, 

"  And  I  have  interpreted  thy  dream ;  I  have  told 
thee  its  meaning,  'tis  useless  to  repeat  it.  For  the 
interpretation  of  a  dream  people  generally  pay  me  four 
pieces  of  silver,  but  as  for  thee,  behold  I  will  ask  of 
thee  only  three." 

The  stranger  was  very  angry  at  this  outrageous  con- 
duct, and  he  accused  Hidud  in  the  court  of  Sodom  of 
stealing  his  goods.  Then  when  each  man  told  his  story, 
the  judge  said, 

"  Hidud  speaks  the  truth  ;  he  is  an  interpreter  of 
dreams ;  he  is  well  known  as  such." 

And  Hidud  said  to  the  stranger, 

"And  as  thou  art  such  a  liar,  thou  must  even  pay  me 
the  full  price,  four  pieces  of  silver,  as  well  as  for  the 
four  meals  eaten  in  my  house." 

"Willingly  will  I  pay  thee  for  thy  meals,"  replied 
the  other,  "if  thou  wilt  but  return  my  saddle  and  my 
goods." 

Then  the  two  men  wrangled  with  angry  words,  and 
they  were  driven  forth  from  the  court-house,  and  the 
men  in  the  streets  joined  on  Hidud's  side,  and  they 
fought  the  stranger  and  thrust  him  forth  from  the  city, 
robbed  of  all  his  possessions. 

When  a  poor  man  entered  the  city  of  Sodom  the  peo- 
ple would  give  him  money  in  order  to  save  a  reputation 
for  charity,  but  they  made  an  agreement  among  them- 
selves that  no  one  should  either  give  or  sell  him  food, 
or  allow  him  to  depart  from  the  city.  The  man  would 
consequently  die  of  starvation,  and  the  people  would 
then   regain  the  money  they  had  given  him.      They 

5 


66  SELECTIONS    FROM    THE    TALMUD. 

would  even  rob  the  body  of  the  rags  which  covered  it, 
and  bury  it  naked  in  the  wilderness. 

Upon  one  occasion  Sarai  sent  her  servant  Eleazer  to 
Sodom  to  inquire  concerning  the  welfare  of  Lot  and  his 
family.  As  he  entered  the  city,  Eleazer  observed  a 
Sodomite  fi^'htino:  with  a  stranofer  whom  he  had  de- 
frauded,  and  who,  running  to  Eleazer,  implored  him  for 
assistance. 

"What  art  thou  doing  to  this  poor  man?"  said  Elea- 
zer to  the  Sodomite;  "shame  upon  thee  to  act  in  this 
manner  towards  a  stranger  in  your  midst!" 

And  the  Sodomite  replied, 

"Is  he  thy  brother?  What  is  our  quarrel  to  thee?" 
and  picking  up  a  stone,  he  struck  Eleazer  with  it  on 
the  forehead  causing  his  blood  to  flow  freely  in  the 
street.  When  the  Sodomite  saw  the  blood,  he  caught 
hold  of  Eleazer,  crying, 

"Pay  me  my  fee  as  a  leech;  see,  I  have  freed  thee 
of  this  impure  blood ;  pay  me  quickly,  for  such  is  our 
law." 

"What!"  exclaimed  Eleazer,  "thou  hast  wounded  me 
and  I  am  to  pay  thee  for  it!" 

This  Eleazer  refused  to  do,  and  the  Sodomite  had  him 
brought  into  the  court,  and  there  before  the  judge  re- 
iterated his  demand  for  a  fee. 

"Thou  must  pay  the  man  his  fee,"  said  the  judge, 
addressing  Eleazer;  "he  has  let  thy  blood,  and  such  is 
our  law." 

Eleazer  paid  the  money,  and  then  lifting  up  the  stone 
he  struck  the  judge  heavily  with  it,  and  the  blood  spurted 
out  in  a  strong  stream. 

"There!"  exclaimed  Eleazer,  "follow  thy  law  and  pay 
my  fee  to  this  man  ;  I  want  not  the  money,"  and  he  left 
the  court-house. 


DESTRUCTION    OF    SODOM    AND    GOMORRAH.  67 

At  another  time  a  certain  poor  man  entered  Sodom, 
and  as  everybody  refused  to  give  him  food,  he  was  very 
nearly  starved  to  death  when  Lot's  daughter  chanced 
to  meet  him.  For  many  days  she  supported  him,  carry- 
ing him  bread  whenever  she  went  to  draw  water  for  her 
father.  The  people  of  the  city,  seeing  the  poor  man 
still  living,  wondered  greatly  as  to  how  he  managed  to 
support  life  without  food,  and  three  men  constituted 
themselves  a  committee  to  watch  his  goings  and  his 
doings.  They  saw  Lot's  daughter  giving  him  bread, 
and  seizing  her  they  carried  her  before  the  judges,  who 
condemned  her  to  death  by  burning,  and  this  punish- 
ment was  inflicted  on  her. 

Another  maiden,  who  assisted  a  poor  stranger,  was 
smeared  with  honey,  and  left  to  be  stung  to  death  by 
bees. 

For  such  acts  were  Sodom  and  her  sister  cities  de- 
stroyed by  fire  from  Heaven,  and  only  Lot  and  his 
family  spared  through  God's  love  for  his  servant 
Abram. 


68  SELECTIONS    FROM    THE    TALMUD. 


CHAPTER    III. 

FROM    THE    BIRTH    OF    ISAAC    TO    THE   WARS   OF    SHECHEM. 

"  And  the  Lord  visited  Sarah  and  she  bore  a  son  unto 
Abraham  in  his  old  age." 

When  Isaac  was  born  Abraham  prepared  a  great  feast 
in  his  honor,  and  invited  thereto  all  the  chiefs  and  men 
of  birth  and  position  who  were  his  neighbors,  such  as 
Abimelech  and  the  captains  of  his  armies.  Therach, 
Abraham's  father,  and  Nahor,  his  brother,  journeyed 
also  from  Charan  to  join  in  the  festivities,  and  Shem 
with  Eber,  his  son,  were  likewise  of  the  party.  They 
were  all  hearty  in  their  congratulations,  and  Abraham's 
heart  was  full  with  gladness. 

Ishmael,  the  son  of  Hagar  and  Abraham,  was  very 
fond  of  hunting  and  field  sports.  He  carried  his  bow 
with  him  at  all  times,  and  upon  one  occasion,  when 
Isaac  was  about  five  years  of  age,  Ishmael  aimed  his 
arrow  at  the  child  crying,  "  Now  I  am  going  to  shoot 
thee."  Sarah  witnessed  this  action,  and  fearing  for  the 
life  of  her  son,  and  disliking  the  child  of  her  handmaid, 
she  made  many  complaints  to  Abraham  of  the  hoy's 
doings,  and  urged  him  to  dismiss  both  Hagar  and  Ish- 
mael from  his  tent,  and  send  them  to  live  at  some  other 
place. 

For  some  time  Ishmael  lived  with  his  mother  in  the 
wilderness  of  Paran,  always  indulging  in  his  great  pas- 
sion for  hunting ;  then  they  journeyed  to  Egypt,  where 
Ishmael  married,  and  where  four  sons  and  a  daughter 


FROM  THE  BIRTH  OF  ISAAC  TO  THE  WARS  OF  SHECHEM.      69 

were  born  to  him.  But  soon  he  returned  to  his  favor- 
ite home  in  the  wilderness,  building  there  tents  for 
himself,  his  people  and  his  family,  for  God  had  blessed 
him,  and  he  was  the  master  of  large  flocks  and  herds. 

And  it  came  to  pass  after  many  years  that  Abraham, 
yielding  to  a  longing  which  had  always  possessed  him, 
determined  to  visit  his  son,  and  informing  Sarah  of  his 
intention  he  started  off  alone  upon  a  camel. 

He  reached  Ishmael's  dwelling-place  about  noontime, 
and  found  that  his  son  was  away  from  home,  hunting. 
He  was  rudely  treated  by  Ishmael's  wife,  who  did  not 
know  him,  and  who  refused  him  the  bread  and  water 
which  he  asked  for.  Therefore  he  said  to  her,  "When 
thy  husband  returns  say  thus  to  him,  describing  my 
appearance,  '  An  old  man  from  the  land  of  the  Philis- 
tines came  to  our  door  during  thy  absence,  and  he  said 
to  me,  when  thy  husband  returns,  tell  him  to  remove 
the  nail  which  he  has  driven  in  his  tent  and  to  replace 
it  with  one  more  worthy,' "  with  which  words  Abraham 
rode  away. 

When  Ishmael  returned  home  his  wife  related  to  him 
the  occurrence,  describing  the  man  and  repeating  his 
words,  and  Ishmael  knew  that  his  father  had  visited 
him  and  been  treated  with  disrespect.  For  which  cause 
Ishmael  divorced  his  wife,  and  married  a  maiden  from 
the  land  of  Canaan. 

Some  three  years  after  this  Abraham  again  visited 
his  son's  tent,  and  again  his  son  was  away  from  home; 
but  his  wife  was  pleasant  and  hospitable,  and  begged  the 
stranger,  whom  she  did  not  know,  to  alight  from  his 
camel,  and  she  set  before  him  bread  and  meat.  There- 
fore he  said  to  her,  "  When  thy  husband  returns,  de- 
scribe to  him  my  appearance,  and  say,  '  This  old  man 
came  to  thee  from  the  land  of  the  Philistines,  and  this 


70  SELECTIONS    FROM    THE    TALMUD. 

message  he  left  for  thee  :  the  nail  which  thou  hast  driven 
in  thy  tent  is  good  and  worthy,  see  that  it  is  properly 
esteemed;' "  and  blessing  Ishmael  and  his  family,  Abra- 
ham returned  to  his  home. 

When  Ishmael  returned  he  was  much  pleased  to  hear 
his  father's  message,  and  he  thanked  God  for  a  good 
and  worthy  wife,  and  after  a  time  he  and  his  family 
visited  Abraham,  and  remained  with  him  in  the  land  of 
the  Philistines  for  many  days. 

When  Abraham  had  dwelt  here  for  six-and-twenty 
years,  he  removed  with  all  his  family  and  possessions 
to  Bear  Sheha,  near  Hebron.  Here  he  planted  a  grove 
and  built  large  houses,  which  he  kept  always  open  for 
the  poor  and  needy.  Those  who  were  hungry  entered 
freely  and  partook  of  food  according  to  their  desire,  and 
those  who  were  needy  were  liberally  supplied  with  the 
necessaries  of  life.  When  any  of  the  grateful  ones 
would  seek  to  Abraham  to  thank  him  for  his  benevo- 
lence he  replied  to  them, 

"Address  thy  thanks  to  God.  To  the  Eternal,  who 
created  all  things,  all  that  we  receive  belongs;  through 
His  bounty  we  are  fed  and  clothed." 

To  feed  the  hungr}^,  to  clothe  the  naked,  to  speak 
kindly  to  the  unfortunate,  to  act  justly  towards  all 
mankind,  and  to  be  ever  grateful  to  the  Eternal,  formed 
the  articles  of  the  creed  according  to  which  Abraham 
fashioned  his  life. 

And  the  word  of  the  Lord  came  unto  Abraham,  say- 
ing, "Take  now  thy  son  whom  thou  lovest,  and  offer 
him  for  a  burnt  offering  upon  one  of  the  mountains 
which  I  will  tell  thee  of." 

When  this  command  was  delivered  to  Abraham,  chief 
among  the  many  griefs  and  anxieties  which  oppressed 


FROM  THE  BIRTH  OF  ISAAC  TO   THE  WARS  OP  SHECHEM.       71 

his  mind,  was  the  necessity  of  separating  Isaac  from  his 
mother.  He  could  not  tell  her  of  his  intention,  and 
yet  the  lad  was  always  with  her.  Finally  he  proceeded 
to  Sarah's  tent,  and  seating  himself  beside  her,  he  said, 

"  Thy  son  is  growing  to  manhood,  and  he  has  not  yet 
learned  the  service  of  heaven.  To-morrow  I  will  take 
him  with  me  to  learn  the  wa3's  of  the  Lord,  with  Sliem 
and  Eber." 

And  Sarah  replied, 

"Go,  my  lord,  and  do  as  thou  hast  spoken;  but  do  not 
take  the  lad  too  great  a  distance,  and  keep  him  not  a 
long  time  from  my  presence." 

And  Abraham  said, 

"  Pra}^  to  God  for  the  happiness  of  thy  son,  for  my 
happiness,  and  for  thy  own." 

During  that  night  Sarah  was  much  troubled  on  account 
of  the  approaching  separation  from  Isaac ;  she  was  un- 
able to  sleep,  and  when  her  husband  and  the  lads  who 
accompanied  him  appeared  early  in  the  morning,  ready 
to  start  upon  their  journey,  she  pressed  Isaac  to  her 
bosom,  and  weeping  bitterly  she  sobbed, 

"Oh  my  son,  my  son !  how  can  I  allow  thee  to  wander 
from  me ;  my  only  child,  my  pride,  my  hope."  Then 
turning  to  Abraham  she  said, 

"Watch  carefully  the  lad,  for  he  is  young  and  tender; 
let  him  not  travel  in  the  heat,  nor  journey  so  as  to 
Aveary  his  frame." 

She  clothed  Isaac  in  his  richest  garments,  and  she 
and  her  maidens  accompanied  him  on  his  way  till  Abra- 
ham bid  them  depart  and  return  unto  their  homes. 

-Abraham  and  Isaac  journeyed  on  with  the  two  lads, 
who  were  Ishmael,  Abraham's  son,  and  Eleazer,  the 
steward  of  his  house. 

As  they  journeyed  Ishmael  spoke  to  iiileazer,  saying, 


72  SELECTIONS    FROM    THE    TALMUD. 

"  My  father  intends  to  sacrifice  his  son  Isaac  for  a 
burnt-offering ;  therefore,  I  will  be  his  heir,  for  am  I  not 
his  firstborn  son  ?" 

"  Nay,"  answered  Eleazer,   "  thy  father  drove  thee , 
forth  that  thou  shouldst  not  inherit  his  possessions ;  to 
me,  his  faithful  servant,  will  all  his  wealth  descend." 

As  they  proceeded  on  their  way  Isaac  addressed  his 
father,  saying, 

"  Behold,  my  father,  here  is  the  fire  and  the  wood, 
but  where  is  the  lamb  for  the  sacrifice  ?" 

And  Abraham  answered, 

"  Our  God  hath  chosen  thee,  my  son  ;  thee,  a  creature 
without  blemish,  as  an  acceptable  burnt-offering  to  His 
glory  in  place  of  the  lamb." 

And  then  said  Isaac, 

"  To  the  will  of  the  living  God  in  thankfulness  I 
bow." 

"My  son,"  said  Abraham,  "is  there  any  secret  evil 
in  thy  heart,  or  any  wrong  upon  thy  mind ;  if  so,  tell 
me  freely,  my  son,  keep  naught  from  me  in  this  great 
hour." 

And  Isaac  answered, 

"  By  the  life  of  God,  my  father,  I  know  no  evil,  I  am 
conscious  of  no  regret.  Blessed  be  the  Lord  who  has 
desired  me  this  day." 

This  answer  of.  his  son  was  very  gratifying  to  the 
father's  heart,  and  they  continued  on  in  silence  until 
they  reached  the  spot  which  God  had  selected. 

Then  Abraham  built  an  altar  to  the  Lord,  and  his 
son  handed  him  the  stones  and  assisted  him  in  the  work. 

They  who  trust  in  God  are  ever  strengthened,  and 
though  their  eyes  were  wet  with  tears  their  hearts  were 
firm,  confiding  in  their  God. 

When  the  altar  was  built  Abraham  laid  the  wood 


FROM  THE  BIRTH  OF  ISAAC  TO  THE  WARS  OP  SHECHEM.   73 

upon  it  in  order,  and  then  he  bound  his  son  Isaac  upon 
the  wood. 

And  Isaac  spoke  to  his  father,  saying, 

"  My  father  bind  me  well,  in  order  that  I  may  not, 
by  struggling,  profane  the  sacrifice ;  be  firm,  my  father, 
and  sharpen  well  the  knife.  Tell  my  mother  that  her 
joy  is  gone ;  the  son  she  bore  at  ninety  years  surren- 
dered to  the  flame.  When  I  am  consumed,  take  with 
thee  of  the  ashes  left,  and  say  to  Sarah,  This  is  thy 
Isaac,  who  to  God  was  offered." 

When  Abraham  heard  these  words  he  wept  bitterly, 
but  Isaac  continued  with  a  firm  voice, 

"  Now  quickly,  father,  do  the  will  of  God."  And  he 
stretched  his  neck  to  meet  the  knife  which  rested  in  his 
father's  hand. 

"And  Abraham  went  and  took  the  ram,  and  offered 
him  up  for  a  burnt-offering  in  the  stead  of  his  son." 

Abraham  sprinkled  the  ram's  blood  upon  the  altar, 
saying, 

"  May  this  blood  be  considered  even  as  the  blood  of 
my  son,  offered  as  a  sacrifice  before  the  Lord." 

And  so  through  the  entire  sacrificial  service  Abraham 
prayed, 

"May  this  be  received  even  as  the  blood  of  my  son, 
offered  as  a  burnt-offering  before  the  Lord." 

While  Abraham  and  Isaac  were  away  upon  this  mis- 
sion an  old  man  approached  Sarah,  near  her  tent,  and 
said  to  her, 

"Knowest  thou  that  Abraham  has  offered  up  thy  Isaac 
as  a  sacrifice  before  the  Lord.  Aye,  despite  his  struggles 
and  his  cries,  thy  son  has  been  made  a  victim  to  the 
knife." 


74  SELECTIONS    FROM    THE    TALMUD. 

Then  Sar.ah  uttered  a  lieart-rendins;  crv,  and  throw- 
ing"  herself  upon  the  ground  she  sobbed  bitterly, 

"  My  son,  iny  son,  would  that  I  had  perished  this  day 
for  thee.  Thee,  whom  I  have  raised  and  nourished, 
my  life  and  all  my  love  was  thine.  Now  is  my  pride 
and  gladness  turned  to  mourning,  for  the  fire  has  con- 
sumed my  joy.  Take  comfort,  oh  my  heart !  the  lives 
of  all  God  carries  in  the  hollow  of  his  hand.  Blessed 
are  they  who  follow  Thy  commands,  for  Thou  art  right- 
eous, and  Thy  words  are  truth ;  therefore,  oh  Lord, 
though  mine  eyes  weep  bitter  tears,  mj^  heart  is  glad." 

Then  Sarah  rose  and  journeyed  from  Bear  Slteha  to 
Hebron,  and  she  inquired  upon  the  road  concerning  her 
husband  and  her  son,  but  she  was  unable  to  ascertain 
their  whereabouts. 

Returning  to  her  tents  she  was  met  by  the  same  old 
man  who  had  before  addressed  her,  and  thus  he  spoke, 

"Verily  I  did  inform  thee  falsely,  for  Isaac,  thy  son, 
lives." 

Sarah's  heart  was  stronger  for  grief  than  joy.  These 
tidings  and  the  revulsion  in  her  feelings  killed  her;  she 
died  and  was  gathered  to  her  people. 

And  when  Abraham  and  Isaac  returned  and  found 
the  dead  body  of  Sarah,  they  lifted  up  their  voices  in 
bitter  lamentation,  and  all  their  servants  joined  with 
Abraham  and  Isaac  in  grief  for  the  departed. 

Now  Isaac  was  fifty-nine  years  of  age,  and  his  wife 
Rebecca  was  barren,  and  Isaac  prayed  unto  the  Lord  to 
visit  his  wife  even  as  he  had  visited  Sarah,  his  mother, 
saying, 

"  Oh  Lord,  God  of  heaven  and  of  earth,  thou  fillest 
both  with  thy  goodness  and  mercy.  From  the  house  of 
his  father,  and   from   his  kindred's   home,  thou   didst 


FROM  THE  BIRTH  OF  ISAAC  TO  THE  WARS  OF  SHECHEM.      75 

bring  my  father  to  this  place,  promising  to  increase  his 
seed,  even  as  the  stars  of  the  heavens,  and  to  give  to 
them  this  land  as  a  heritage  and  possession.  Fulfil, 
oh  God,  these  words  which  thou  hast  spoken.  To  thee, 
oh  God,  we  look  in  hope  and  pray  for  children,  for  those 
whom  thou  hast  promised  us.  Oh,  my  God,  to  thee  I 
look,  in  hope." 

And  God  hearkened  to  the  prayer  of  Isaac,  and  his 
wife  bore  him  two  sons,  twins.  The  one,  the  first,  she 
called  "  Esau,"  and  the  other  "  Jacob." 

And  Esau  was  fond  of  outdoor  life,  while  Jacob 
sta3'ed  at  home  learning  from  Abraham,  his  grand- 
ftither,  the  ways  and  teachings  of  the  Lord. 

When  the  lads  were  about  fifteen  years  old,  Abraham 
died  at  the  age  of  one  hundred  and  seventy-one  years. 
And  when  the  inhabitants  of  Canaan  learned  of  his 
decease  they,  with  all  its  kings  and  princes,  hastened 
to  do  honor  to  his  remains,  and  all  his  relatives,  who 
lived  in  Charan,  and  the  sons  of  his  concubines,  came 
also  to  the  funeral.  And  Isaac  and  Ishmael  buried 
him  in  the  cave  of  Machpelah,  and  all  who  knew  him 
mourned  for  him  a  year. 

Very  few  men  like  Abraham  has  the  sun  looked 
upon.  From  his  youth  he  served  his  Maker  and 
walked  upright  before  Him,  and  from  his  birth  even 
unto  the  moment  of  his  death  his  God  was  with  him. 
He  spoke  of  God's  goodness  to  all  with  whom  he  came 
in  contact ;  he  built  a  grove  for  travellers  and  opened 
his  doors  in  wide  and  generous  hospitalit}^  to  the  needy, 
the  weary,  and  all  who  passed  his  way.  For  Abra- 
ham's sake  the  Lord  looked  kindly  on  the  people  of  the 
earth,  and  after  his  death  God  blessed  Isaac,  his  son, 
and  prospered  him  greatly. 

And  the  sons  of  Isaac  grew  in  strength  and  years. 


76  SELECTIONS  FROM  THE  TALMUD. 

Esau  was  a  man  of  evil  thoughts,  of  quick  passions,  and 
a  lover  of  outdoor  life.  Jacob  was  a  shepherd,  an  in- 
telligent and  domestic  man,  following  in  the  path  which 
Abraham  had  pointed  out  to  him. 

And  it  came  to  pass  that  Esau  went  hunting  in  the 
field  upon  a  certain  day,  when  Nimrod,  too,  was  en- 
gaged in  the  same  pursuit.  Both  being  mighty  hunters 
a  rivalry  existed  between  the  two,  a  deadly  jealousy. 
Esau  happened  to  see  Nimrod  when  all  his  attendants, 
save  two  men,  had  left  him.  Esau  concealed  himself, 
and  when  Nimrod  passed  the  place  where  he  was  hiding 
pointed  his  arrow,  pulled  the  cord,  and  shot  Nimrod 
through  the  heart.  Then  rushing  from  his  conceal- 
ment, Esau  engaged  in  a  deadly  struggle  with  Nimrod's 
two  attendants,  and  overcame  and  killed  them  both. 
Then  stripping  from  Nimrod's  shoulders  the  wonderful 
coat,  before  mentioned,  which  God  had  made  for  Adam, 
Esau  hastened  home,  reaching  his  father's  tent  weary, 
hungry,  tired,  and  faint.  Then  Esau  said  to  Jacob,  his 
brother, 

"  Give  me  of  yonder  red  pottage, — let  me  eat  of  it,  I 
pray,  for  I  am  faint." 

And  Jacob  said, 

"  Sell  me  this  day  thy  right  of  first  born." 

And  Esau  thought  in  his  heart,  "  They  will  surely 
avenge  upon  me  the  death  of  Nimrod,"  and  he  answered, 

"  Behold,  I  am  going  to  die.  What  can  the  right  of 
first  born  profit  me  ?" 

So  Jacob  bought  from  Esau  liis  right  of  first  born, 
and  also  a  burial  plot  for  himself  in  the  cave  of  Mach- 
pelah. 

Then  Jacob  gave  Esau  bread  and  pottage  of  lentils, 
and  Esau  eat  and  drank  and  went  his  way. 

For  money  did  Jacob  purchase  these  rights,  and  after 


FROM  THE  BIRTH  OF  ISAAC  TO  THE  WARS  OF  SHECHEM.      77 

the  bargain  was  concluded,  he  gave  his  brother  the  food 
he  had  asked  for. 

The  body  of  Nimrod  was  found  and  brought  to  Babel 
and  buried  there.  And  Nimrod  lived  two  hundred  and 
fifteen  years,  and  was  killed  by  a  descendant  of  Abra- 
ham, even  as  he  had  foreseen  in  his  dream. 


When  Jacob  received  the  blessing  which  was  in- 
tended for  Esau,  Isaac  was  very  old,  and  Esau  said, 

"  My  father  wall  soon  die,  and  then  I  will  take  ven- 
geance on  Jacob  for  this  wrong  which  he  has  done  me." 
This  threat  w^as  repeated  to  Rebecca,  who  called  Jacob 
and  bade  him  flee  to  Charan,  to  her  brother  Laban,  to 
tarry  there  until  his  brother's  fury  had  abated. 

Then  Isaac  sent  messengers  after  Jacob,  with  a  repe- 
tition of  his  blessing  and  this  charge  :  "  Take  not  a 
wife  from  the  daughters  of  Canaan,  for  thus  has  said 
my.  father  Abraham,  in  the  word  of  the  Lord,  the  word 
which  has  promised  this  land  to  our  seed  if  we  obey 
the  Lord  and  observe  faithfully  his  commands.  Arise, 
go  to  Charan,  to  the  house  of  Bethuel,  thy  mother's 
father,  and  take  heed  that  thou  forgettest  not  the  Lord 
thy  God  and  all  His  ways.  Turn  neither  to  the  right 
nor  to  the  left  after  the  vanities  of  the  people  among 
whom  thou  goest.  The  Almighty  will  give  thee  grace 
in  the  eyes  of  the  men  of  the  land,  and  thou  shalt  take 
a  wife  there  according  to  thy  desire,  that  God  may 
grant  thee  the  blessing  of  Abraham,  and  make  thee 
fruitful  and  multiply  thee  until  thou  becomest  an  as- 
sembly in  the  land.  That  He  may  bring  thee  back  to 
this  land  with  children,  gladness,  and  prosperity." 

Jacob  obeyed  his  father  and  journeyed  on  towards 


78  SELECTIONS    FROM    THE    TALMUD. 

Mesopotamia.    He  was  seventj-seven  years  of  age  when 
he  started  forth  from  Bear  Sheha. 

When  Jacob  had  departed  from  his  father's  house, 
Esau  called  to  him  his  son  Eliphas,  and  said  to  him  in 
secrecy,  "  Go  follow  after  Jacob  with  thy  bow  in  thy 
hand,  lie  in  wait  for  him,  slay  him  upon  the  moun- 
tains, take  for  thy  own  what  treasure  he  has  with  him, 
and  then  return  to  me." 

Eliphas  was  then  but  thirteen  years  of  age,  yet  he 
was  remarkably  swift  of  foot  and  understood  well  the 
handling  of  the  bow.  He  obeyed  his  father,  and  taking 
some  men  with  him,  followed  after  Jacob  and  overtook 
him  on  the  borders  of  Canaan. 

When  Jacob  saw  Eliphas  coming  after  him  he  halted 
and  awaited  his  approach,  thinking  that  his  nephew 
carried  some  message  from  home.  When  Eliphas  came 
near  he  drew  his  sword.  Jacob  inquired  the  reason  of 
his  pursuit,  and  the  lad  answered,  "  Thus  and  thus  has 
my  father  commanded  me,  and  I  dare  not  disobey  his 
orders." 

When  Jacob  learned  Esau's  intention,  and  saw  that 
the  lad  seemed  determined  to  do  as  he  had  been  bidden, 
he  turned  to  him  and  the  men  with  him,  and  said, 

"  Take  all  that  I  have,  all  that  my  father  and  my 
mother  gave  into  my  hands,  but  spare  my  life.  Your 
kindness  will  be  accounted  to  you  as  righteousness." 

The  Lord  gave  Jacob  favor  in  their  eyes,  and  they 
allowed  him  to  proceed  unharmed  on  his  journey.  His 
gold  and  silver,  however,  everything  of  value  that  he 
had  taken  with  him  from  his  father's  house,  Eliphas 
and  his  comrades  seized  and  carried  to  Esau.  Esau 
was  strongly  displeased  because  they  had  listened  to 
Jacob's  pleadings,  and  the  treasure  which  they  had 
seized  he  added  to  his  own  store. 


FROM  THE  BIRTH  OF  ISAAC  TO  THE  WARS  OF   SHECHEM.      79 

Jacob  proceeded  on  his  journey  towards  Cliaran. 
When  he  reached  the  Mount  of  Moriah  he  tarried  there 
and  slept  that  night.  And  the  Lord  appeared  to  him 
and  said,  "  I  am  the  Lord,  the  God  of  Abraham  and 
Isaac,  thy  father.  The  ground  whereon  thou  liest  will 
I  give  to  thy  children ;  and  behold  I  will  be  with  thee, 
therefore  fear  not.  I  will  guard  thee  wheresoever  thou 
goest,  and  I  will  increase  thy  seed  as  the  stars  of  the 
heaven.  I  will  disperse  thy  enemies  before  thee ;  they 
will  fight  against  thee,  but  they  will  not  prevail.  With 
gladness  and  great  wealth  will  I  bring  thee  back  to  thy 
father's  land." 

Jacob  awoke  from  his  sleep  enchanted  with  the  re- 
membrance of  the  beautiful  and  encouraging  vision 
which  had  blessed  his  slumbers.  He  called  the  place 
Beth  El. 

When  Jacob  arrived  in  Charan  he  told  his  uncle 
Laban  how  Eliphas,  the  son  of  Esau,  had  despoiled 
him,  and  bursting  into  tears,  proclaimed  himself  a 
beggar. 

"  Then,"  said  Laban,  "-  surely  thou  art  my  bone  and 
my  flesh.  I  will  take  care  of  thee  even  though  thou 
art  penniless." 

After  Laban's  fruitless  pursuit  after  Jacob  when  he 
left  with  his  wdves,  children,  and  chattels,  and  God  had 
said  to  the  son  of  Bethuel,  "  Take  heed  to  thee,  speak 
with  Jacob  neither  good  nor  evil,"  he  sent,  after  part- 
ing with  his  son-in-law,  messengers  to  Esau,  charged  to 
deliver  these  words : 

"  We  come  from  Laban,  thy  relative,  thy  mother's 
brother,  and  in  his  words  we  say,  '  KnoAvest  thou  what 
Jacob,  thy  brother,  has  done  to  me  ?  Faint  and  needy 
he  came  to  me,  and  I  received  him  into  my  house  with 


80  SELECTIONS    FROM    THE    TALMUD. 

honors  and  affection.  I  gave  him  my  daughters  for 
wives,  and  the  handmaids  of  my  daughters  did  I  also 
give  him.  God  blessed  him  for  my  sake,  and  he  accu- 
mulated much  wealth.  He  begat  children  and  acquired 
men-servants  and  maid-servants,  sheep,  oxen,  and  cattle 
of  all  kinds,  a  great  multitude,  and  likewise  silver  and 
gold.  With  all  this  he  left  me,  fled  secretly  with  all 
his  possessions  towards  the  land  of  Canaan,  his  father's 
home.  He  denied  me  even  the  privilege  of  kissing  my 
daughters ;  as  captives  he  led  them  with  him,  and 
worse  than  all,  my  gods  he  stole.  By  the  brook  of 
Jabak  I  left  him  with  all  his  substance,  and  if  thou  de- 
sirest  to  pursue  him,  there  will  he  be  found.  Go,  then, 
and  do  with  him  what  is  pleasing  to  thy  heart.' " 

When  Esau  heard  these  words  of  the  messengers  of 
Laban,  all  the  wrong  which  Jacob  had  done  him  fresh- 
ened in  his  memory,  and  his  anger  and  hate  against 
his  brother  burned  once  more  fiercely  in  his  heart.  He 
gathered  together  his  sons  and  servants,  and  all  the 
family  of  Seer,  a  company  of  four  hundred  men,  and  at 
their  head  he  set  out  to  meet  Jacob  and  to  smite  him. 

After  the  messengers  of  Laban  left  Esau,  they  jour- 
neyed to  Canaan,  and  there  informed  Rebecca  of  her 
son  Esau's  preparations  and  his  intention  to  waylay 
and  punish  Jacob.  Rebecca  immediately  sent  seventy- 
two  of  Isaac's  men  to  assist  her  favorite  child.  They 
met  him  at  the  brook  Jabak,  and  when  he  saw  them  he 
said,  "  Surely  here  is  help  from  heaven,"  and  he  called 
the  place  Maclianayim. 

Jacob  recognized  his  father's  servitors,  and  asked  after 
the  wellbeing  of  his  parents,  to  which  the  messengers 
responded,  "  They  live  in  peace,  and  farther  we  bring 
this  message  from  thy  mother.  'I  have  heard,  my  son, 
that  Esau,  thy  brother,  intends  to  meet  thee  on  the  road 


FROM  THE  BIRTH  OF  ISAAC  TO  THE  WARS  OF  SHECHEM.      81 

with  the  men  of  Seer.  Therefore,  I  pray  thee,  heed 
my  words.  When  thou  shalt  see  him,  be  not  rash  nor 
headstrong,  but  greet  him  humbly  and  with  a  gracious 
present  from  the  abundance  with  which  God  hath  blessed 
thee.  When  he  addresses  thee,  answer  meekly,  kindly, 
and  thus  will  his  wrath  be  turned  from  thee.  Remem- 
ber, he  is  thy  elder  brother,  and  to  him  is  thy  respect 
and  honor  due.' " 

Jacob  wept  at  these  words  of  his  mother,  but  he 
obeyed  her  request.  He  sent  messengers  to  meet  Esau 
on  the  road,  and  to  offer  him  such  words  as  his  mother 
had  directed.  These  messengers  met  Esau  and  his 
company,  and  spoke  as  Jacob  had  commanded  them, 
but  Esau  answered  with  pride, 

"  Nay,  nay,  the  truth  I  have  heard.  I  know  how 
Jacob  treated  Laban ;  how  he  repaid  the  kindness  of 
the  relative  who  gave  him  wives  and  substance ;  how 
he  fled,  taking  the  children  of  Laban  with  him,  as 
though  they  had  been  captives  of  the  sword.  Not  La- 
ban only  has  he  wronged ;  twice  he  supplanted  me. 
Therefore  I  come  to  meet  him,  and  the  vengeance  for 
which  I  have  waited  twenty  years  shall  now  be  mine." 

When  these  words  were  carried  to  Jacob  he  was 
sorely  distressed.  Earthly  help  seemed  unavailable; 
with  a  full  heart  he  cast  himself  before  the  Lord  and 
prayed  earnestly  for  deliverance  from  the  trouble  which 
threatened  him  and  all  his  people. 

Then  he  divided  his  people  and  his  flocks  into  two 
companies.  One  detachment  he  placed  under  the  com- 
mand of  Eleazer  of  Damascus,  the  servant  of  Abraham, 
with  his  sons,  and  the  other  under  Elinus,  the  son  of 
Eleazer.  and  his  sons.     And  thus  he  commanded  them, 

"  Travel  apart,  so  that  if  one  company  shall  per- 
chance be  smitten,  the  other  may  escape." 

6 


82  SELECTIONS    FROM    THE    TALMUD. 

Then,  when  he  met  Esau,  he  bowed  to  the  ground 
before  him  seven  times,  and  God  gave  him  grace  in  liis 
brother's  eyes.  Esau's  hate  died  away,  and  natural 
affection  gaining  the  mastery,  he  raised  Jacob  from  the 
ground  and  embraced  and  kissed  him, 

Jacob  encamped  with  all  his  family  before  the  city 
of  Shechem,  and  purchased  a  lot  of  land  for  a  dwelling 
from  the  sons  of  Chamor  for  the  sum  of  fifty  shekels. 

Here  he  made  his  home,  and  lived  in  peace  and  safety 
for  about  eighteen  months. 

Then  the  inhabitants  of  Shechem  made  a  great  feast, 
an  occasion  of  joyousness,  dancing,  singing,  and  merri- 
ment of  all  kinds,  and  all  the  daughters  of  the  land 
joined  in  the  general  revelry.  And  it  came  to  pass  that 
Rachel  and  Leah,  the  wives  of  Jacob,  and  Dinah,  his 
daughter,  felt  a  great  desire  to  witness  this  scene  of  en- 
joyment, and  together  they  repaired  to  the  pkace  where 
the  festivities  were  held.  All  the  nobles  of  the  city 
were  present,  and  Shechem,  the  son  of  the  king,  was 
also  one  of  the  participants. 

He  happened  to  see  Dinah,  and  was  immediately 
attracted  by  her  great  beauty  and  modest  appearance. 
He  inquired  as  to  who  she  was,  and  learned  that  she 
was  the  daughter  of  Jacob  the  Hebrew,  who  had  lately 
settled  in  his  fiither's  land.  His  passion  grew  very 
strong,  and  taking  advantage  of  an  opportunity  he  car- 
ried the  frightened  girl  forcibly  to  his  house. 

Rachel  and  Leah  hurried  home  and  informed  Jacob 
of  the  occurrence.  He  immediately  sent  twelve  ser- 
vants to  the  house  of  Shechem  to  demand  the  girl,  but 
they  were  insolently  met  by  the  prince's  retainers  and 
driven  back  to  Jacob.  He  said  nothing,  but  waited 
quietly  until  his  sons  should  return  to  their  home. 


FROM  THE  BIRTH  OF  ISAAC  TO  THE  WARS  OF  SHECHEM.   83 

Shechem,  in  the  meantime,  sent  a  messenger  to  his 
father,  requesting  him  to  visit  Jacob  and  demand  Dinah 
as  a  wife  for  him.  The  king  was  much  displeased  with 
the  affair,  and  seeking  his  son,  he  said,  "  Canst  thou 
not  find  a  wife  among  the  daughters  of  our  land? 
Why  shouldst  thou  desire  this  Hebrew  damsel,  a 
stranger  among  thy  race  ?" 

Shechem  replied  to  his  father,  "  She  is  pleasing  in 
my  eyes,"  and  he  impressed  his  father  so  completely 
with  his  love  for  the  maiden  that  the  king  at  length 
consented  to  seek  the  patriarch,  Jacob,  and  gain  his 
consent  to  the  marriage. 

Now  when  the  sons  of  Jacob  returned  home,  and 
learned  of  the  occurrence  and  the  violence  with  which 
their  only  sister  had  been  treated  their  hearts  burned 
with  indignation. 

"  The  penalty  for  this  crime  is  death,"  they  ex- 
claimed; "our  sister  has  been  sinned  against  with  the 
sin  which  God  warned  Noah  and  his  children  to  shun 
if  they  desired  life.  Death  shall  be  the  punishment  of 
this  violator  of  our  home,  death  at  our  hands,  to  him, 
his  family,  and  the  whole  city." 

While  the  sons  of  Jacob  were  thus  speaking,  Chamor, 
the  father  of  Shechem,  entered  into  their  presence,  and 
addressed  Jacob : 

"  My  son  Shechem  desires  thy  daughter  for  a  wife ; 
give  her  to  him,  I  pray  thee,  and  thy  people  may  inter- 
marry with  the  daughters  of  our  land.  Our  country  is 
large,  and  it  is  all  before  thee  to  trade  therein,  or  do 
soever  as  thou  pleasest,  if  thou  wilt  but  consent  to  the 
wishes  of  my  son." 

As  Chamor  concluded,  his  son,  Shechem,  entered, 
and  continued  his  father's  propositions  : 

"  Let  me  find  grace  in  your  eyes,"  he  said  to  the  men 


84  SELECTIONS  FROM  THE  TALMUD. 

before  liim.  "  Give  me  the  damsel  for  a  wife,  and 
whatever  dowry  you  may  demand  shall  be  cheerfully 
given." 

Simeon  and  Levi,  desiring  time  to  perfect  a  plan  for 
inflicting  punishment  for  the  wrong  done  their  sister, 
replied  to  Shechera  and  his  father  with  a  cunning 
tongue : 

"  What  thou  hast  said  to  us  we  will  consider.  Our 
sister  is  in  thy  hands.  Give  us  time,  however,  -to  con- 
sult with  our  grandfather,  Isaac ;  he  is  wise,  and  knows 
well  what  should  be  done  in  a  case  like  this ;  according 
to  his  words  we  will  act." 

Shechem  acquiesced  in  this  arrangement,  and  with- 
drew, with  his  father,  from  Jacob's  house. 

When  they  had  departed  the  sons  of  Jacob  reiterated 
their  determination  to  put  the  man  of  violence  to  death, 
and  with  him  the  men  of  the  city  who  had  encouraged 
him  in  the  act. 

"  Listen,"  said  Simeon,  "  to  my  advice.  AVe  will  say 
to  these  men,  '  Our  God  hath  enjoined  upon  us  the  act 
of  circumcision,  and  we  cannot  give  our  daughters  and 
sisters  to  those  who  have  not  entered  into  this  covenant. 
Become  like  us,  and  then  we  may  freely  intermarry;  if 
not,  we  will  take  our  sister  and  go  from  among  you;' 
then  when  they  are  weak  and  suffering  we  will  fall 
upon  them,  and  all  their  males  shall  die  by  the 
sword." 

This  advice  was  pleasing  to  his  brethren,  and  when 
Shechem  and  Chamor  came  again  to  them  for  their  de- 
cision, they  proclaimed  this  as  the  counsel  of  Isaac,  say- 
ing that  their  grandfather  had  decided  that  for  them  to 
give  their  sister  to  an  uncircumcised  man  would  be  a 
reproach  to  them  forever. 

Shechem  and  his  father  then  gathered  the  people  at 


FROM  THE  BIRTH  OF  ISAAC  TO  THE  WARS  OF  SHECHEM.      85 

the  gates  of  the  city,  and  made  known  to  them  the 
proposition  of  the  Israelites,  counselling  them  to  accept 
the  same. 

All  the  citizens  seemed  willing  to  do  the  pleasure  of 
their  king  save  Hadkain,  the  son  of  Pered,  the  father 
of  Chamor,  and  his  six  brothers.  They  scorned  Jacob 
and  his  sons,  and  defended  the  mothers  of  their  city 
who  refused  to  allow  their  children  to  undergo  the 
operation. 

"  Shame  to  you  that  you  should  consider  such  a 
thing,"  said  they.  "Are  not  the  daughters  of  the 
Canaanites  good  enough  for  wives,  that  you  wish  to 
wed  the  daughters  of  this  Hebrew,  this  stranger  among 
you  ?  Beware  of  this  rash  act,  which  your  fathers  never 
enjoined  upon  you  ;  the  undertaking  cannot  be  prosper- 
ous. What  answer  can  you  make  to  your  brethren,  the 
Canaanites,  when  they  demand  your  reason  for  this 
folly  ?  And  how  will  you  appear  in  the  eyes  of  your 
brethren,  the  children  of  Ham,  when  'tis  said,  '  For  a 
Hebrew  woman  did  Shechem,  his  father,  and  all  the 
inhabitants  of  his  city,  commit  an  abomination  ?' 
Whither  will  ye  flee  ?  Where  will  ye  be  able  to  hide 
your  shame  ?  We  will  not  bend  beneath  this  yoke, 
which  you  take  so  willingly  upon  you ;  we  will  gather 
our  brethren,  and  we  will  smite  you,  aye  to  death." 

Chamor  and  Shechem  began  to  regret  their  impulsive 
proceeding,  but  they  answered  : 

"  Think  not  that  we  did  this  because  we  love  the 
Hebrews ;  no,  merely  to  blind  their  eyes,  and  obtain 
their  daughter.  Wait  but  till  we  have  recovered  from 
the  operation,  and  they  and  all  that  is  theirs  shall  be 
ours,  to  use  according  to  our  pleasure." 

Dinah  overheard  the  discussion,  and  she  sent  a  hand- 


86  SELECTIONS    FROM    THE    TALMUD. 

maiden  to  her  father's  house  to  inform  him  and  her 
brethren  of  the  designs  of  Shechem. 

"  By  the  life  of  the  Lord,  the  God  of  the  universe," 
swore  Simeon  and  Levi,  "  to-morrow  will  we  fall  upon 
this  people,  and  not  a  remnant  shall  escape  our  just 
anger." 

They  carried  out  their  intention,  and  coming  sud- 
denly upon  the  people  next  day,  while  they  were  suf- 
fering from  the  effects  of  their  doing,  the  sons  of  Jacob 
slew  Chamor,  Shechem,  and  all  the  inhabitants  of  the 
city,  and  carried  their  sister  Dinah  to  her  home. 

When  Jacob  realized  the  result  of  their  rashness  he 
was  grieved,  angered,  and  alarmed. 

"  What  is  this  that  you  have  done  to  me  !"  he  ex- 
claimed. "  In  this  country  I  thought  I  had  found  rest, 
and  now  when  the  relatives  of  these  people  learn  what 
you  have  done  they  will  fall  upon  me  and  destroy  me 
and  my  house." 

But  his  sons  answered, 

"  All  this  lies  at  the  door  of  Shechem.  Wouldst  thou 
have  us  hold  our  peace  and  suffer  quietly  this  immoral 
conduct  and  cruel  wrong !" 

The  number  of  men  killed  by  the  Hebrews  was  forty- 
seven.     The  women  they  took  for  slaves. 

And  it  came  to  pass  when  Simeon  and  Levi  left  the 
city  of  Shechem  that  two  men,  who  had  been  in  hiding, 
hastened  to  the  city  of  Thapnah  and  told  to  its  king 
and  its  inhabitants  all  that  the  sons  of  Jacob  had 
wrought  in  Shechem.  The  king  refused  to  believe  that 
ten  men  could  thus  overcome  a  city,  and  he  sent  mes- 
sengers to  ascertain  whether  the  report  was  true.  "Even 
in  the  time  of  Ninirod,  when  men  were  mighty,"  said  he, 
"such  a  thing  would  have  been  impossible."  When  his 
messengers  returned,  however,  and  reported  that  in  all 


FROM  THE  BIRTH  OF  ISAAC  TO  THE  WARS  OF  SHECHEM.   87 

Shechem  they  found  but  weeping  women,  he  gathered 
his  men  together,  and  said, 

"  Prepare  yourselves  to  go  and  fight  these  Hebrews. 
We  will  do  to  them  even  as  they  have  done  to  our 
brethren  of  Shechem." 

But  his  princes  answered  his  words  and  said, 

"With  our  people  alone  we  cannot  prevail  over  these 
Hebrews.  Ten  men  destroyed  a  city,  and  not  one  man 
was  able  to  stand  up  against  them.  Let  us  send  to  the 
kings  around  us  for  help,  and  then  perchance  we  may 
be  able  to  cope  with  them." 

This  advice  seemed  reasonable  to  the  king,  and  he 
sent  to  the  kings  of  the  Emorites  who  dwelt  around 
him,  informing  them  of  the  action  of  Jacob's  sons,  and 
begging  their  assistance  in  dealing  out  punishment  for 
the  same. 

The  Emorites  answered  his  appeal,  and  gathered  to- 
gether about  ten  thousand  men,  who  started  out  to  fight 
the  children  of  Jacob. 

Jacob  was  greatly  terrified  at  this,  and  again  upbraided 
his  sons  for  their  rashness. 

Then  Judah  spoke  to  his  father,  and  said, 

"  Did  we  act  without  cause,  Simeon,  Levi,  and  the 
rest  of  us  ?  Cruelly  they  wronged  our  sister,  violating 
the  chastity  of  our  house,  and  transgressing  the  com- 
mand of  our  God.  For  this  reason  did  the  Lord  de- 
liver the  city  into  our  hands.  Wherefore  fear  ?  Why 
grieve,  and  find  displeasure  in  thy  heart  against  thy 
sons?  The  same  God  who  gave  the  men  of  Shechem 
into  our  hands  will  deliver  to  us  also  these  Emorites 
who  come  against  us.  Keep  thy  peace,  oh  our  father  ! 
fear  not,  but  pray  to  the  Lord  our  God  that  he  may  pro- 
tect us  and  deliver  our  enemies  into  our  power." 

Then  Judah  summoned  his  servants  and  bade  them 


88  SELECTIONS    FROM    THE    TALMUD. 

go  and  discover  what  men,  and  how  many,  were  march- 
ing against  them.  Then  he  addressed  Simeon  and  Levi, 
and  said  to  them, 

"  Prepare  yourselves,  and  act  like  heroes.  The  Lord 
our  God  is  with  us.  Gird  on  each  man  his  sword  and 
his  bow ;  trusting  in  heaven,  we  will  fight  these  Emor- 
ites  and  find  deliverance." 

The  sons  of  Jacob  and  their  servants  and  the  servants 
of  Isaac,  who  lived  in  Hebron,  then  prepared  themselves 
for  battle ;  and  Isaac,  the  head  of  their  house,  prayed 
to  God  for  their  success,  in  these  words : 

"  Oh  Lord  God,  thou  didst  speak  unto  my  father  and 
make  a  promise  to  him,  saying,  '  I  will  increase  thy  seed 
as  the  stars  in  heaven.'  To  me  hast  Thou  reiterated 
this  promise ;  and  now,  behold,  the  strength  of  Canaan 
comes  to  wrestle  wath  my  son.  Oh  Lord  God  of  the 
universe,  turn  the  purpose  of  these  kings;  let  the  dread 
of  my  children  fall  upon  them  and  humble  their  pride. 
Even  that  they  withdraw  and  return  to  their  homes 
without  shedding  blood.  Deliver  my  children  and  their 
servants  from  the  strength  of  these  kings,  for  in  Thy 
hand  is  the  might,  the  power,  and  the  strength." 

Jacob  also  uttered  a  solemn  prayer  to  the  same  effect. 

When  the  Emorites  drew  near  to  Jacob's  sons  and 
their  hosts,  the  kings  and  princes  met  to  consult  before 
beginning  the  attack,  for  their  hearts  were  not  thor- 
oughly rid  of  the  fear  which  the  prowess  of  the  Hebrews 
had  cast  upon  them.  The  Lord  answered  the  prayers 
of  Isaac  and  Jacob,  and  this  dread  and  fear  augmented, 
and  at  last  found  vent  in  these  words  from  one  of  their 
number ;  words  which  the  others  echoed  in  their  hearts. 

"We  are  acting  foolishly  in  attempting  to  fight  these 
Hebrews ;  we  are  marching  to  our  deaths.  Ten  men  over- 
came the  inhabitants  of  Shechem,  and  now  these  same 


FROM  THE  BIRTH  OF  ISAAC  TO  THE  WARS  OF  SHECHEM.      89 

ten  men  with  all  their  servants  stand  before  us.  Their 
God  delights  in  them,  and  they  live  under  His  especial 
protection.  None  of  the  gods  of  other  nations  are  able 
to  perform  such  wonders  as  their  God  has  wrought  in 
behalf  of  this,  his  favorite  people.  Did  not  Nimrod 
endeavor  to  destroy  their  progenitor  Abraham,  and  did 
not  their  God  deliver  him  even  from  a  furnace  of  fire  ? 
Did  not  this  same  Abraham  defeat  four  kings  who  had 
carried  off  his  relative  Lot,  who  lived  in  Sodom  ?  Their 
God  is  powerful,  He  delights  in  them,  and  He  will  give 
them  the  victory  over  us.  This  same  Jacob  He  de- 
livered from  Esau  and  four  hundred  men.  Could  ten 
men  have  destroyed  a  city  without  assistance  from 
heaven  ?  Were  we  a  hundred  times  greater  in  number 
than  we  are  we  should  meet  but  with  defeat,  for  we  do 
not  fight  against  them,  but  against  their  God.  Let  us 
turn  back  and  attack  them  not." 

One  by  one  the  kings  of  the  Emorites  withdrew  and 
journeyed  homeward  without  disturbing  Jacob.  The 
Hebrews  remained  in  position  awaiting  the  attack  until 
evening,  but  when  the  Emorites  came  not  they  returned 
unto  their  homes.  Then  the  Lord  appeared  to  Jacob, 
saying,  "Arise,  go  up  to  Beth  El,,  and  dwell  there,  and 
raise  there  an  altar  to  the  God  who  hath  delivered 
thee  and  thy  children  from  trouble."  And  Jacob  and 
his  sons  journeyed  to  Beth  El  according  to  the  com- 
mands of  God. 

Jacob  was  then  ninety-and-nine  years  of  age.  He 
had  lived  at  Beth  El,  formerly  called  Luz,  for  about  six- 
months,  when  the  nurse  of  Rebecca,  Deborah,  died,  and 
Jacob  buried  her  under  an  oak  tree  at  Beth  El.  Re- 
becca, the  daughter  of  Bethuel,  his  mother,  died  also 
about  this  time,  and  was  buried  in  the  cave  of  Macli- 
pelah.     When  Jacob  was  one  hundred  years  old,  the 


90  SELECTIONS    FROM    THE    TALMUD. 

Lord  appeared  to  him  and  called  him  "Israel."  He 
then  journeyed  with  his  family  to  Hebron,  to  live  with 
Isaac,  his  father.  While  on  this  journey  his  wife, 
Kachel,  died,  at  the  age  of  forty-five  years.  And  Jacob 
and  his  family  lived  with  Isaac,  in  the  land  of  Canaan, 
as  the  Lord  had  commanded  Abraham,  their  father. 


FROM  Joseph's  youth  to  his  elevation  over  egypt.    91 


CHAPTER   IV. 

FROM  Joseph's  youth  to  his  elevation  over  egypt. 

Joseph,  the  son  of  Jacob  and  Rachel,  did  not  take 
jDart  in  the  war  of  Shechem  :  he  was  but  a  Lad,  too 
young  to  associate  with  his  brothers.  Yet  he  expe- 
rienced a  desire  to  emulate  their  greatness,  and  he  felt 
that  his  fame  would  yet  be  superior  to  theirs.  His 
father  loved  him  tenderly  as  the  son  of  his  old  age,  and 
as  a  token  of  this  love  he  made  him  a  handsome  coat, 
a  garment  of  many  colors.  This  especial  mark  of  dis- 
tinction increased  Joseph's  natural  feeling  of  superiority, 
and  as  he  found  fault  with  his  brothers'  doings  and 
carried  tales  to  his  father,  he  soon  gained  their  enmity; 
they  could  not  even  speak  to  him  in  a  peaceable 
manner. 

When  Joseph  was  seventeen  years  of  age  he  dreamed 
his  well-known  dream,  and  related  it  to  his  brethren. 

"What!"  they  exclaimed,  "do  you  presume  to  tell  us 
that  you  shall  reign  over  us?" 

Joseph  then  related  the  dream  to  his  father,  who  lis- 
tened attentively,  and  in  his  great  love  kissed  and 
blessed  the  lad.  And  when  the  other  sons  of  Jacob 
learned  of  this  action  of  their  father  they  hated  Joseph 
still  more.  But  when  the  second  dream  was  told  them, 
and  Joseph  stated  that  the  sun,  the  moon,  and  eleven 
stars  bowed  down  to  him,  their  anger  reached  a  climax, 
and  even  Jacob  felt  himself  called  upon  to  rebuke  the 
ambitious  dreamer. 


92  SELECTIONS    FROM    THE    TALMUD. 

And  it  came  to  pass,  on  a  certain  day,  the  sons  of 
Jacob  started  out  to  feed  their  flither's  flocks,  and  re- 
mained away  so  long  a  time  that  Jacob  became  troubled 
for  their  welfare.  He  thought  that  perhaps  the  men  of 
Shechem  had  received  aid  and  wrought  vengeance  on 
his  sons  for  the  warfare  they  had  brought  upon  that 
city. 

So  Jacob  called  Joseph  to  him,  and  said, 

"Thy  brothers  started  out  to  feed  the  flocks  in 
Shechem,  and  they  have  not  yet  returned.  Go,  I  pray, 
and  seek  them,  and  bring  me  back  word  of  their  well- 
doing." 

Joseph  wandered  around  some  time  in  the  neighbor- 
hood of  Shechem  without  seeing  aught  of  his  brethren, 
and  he  did  not  know  which  way  to  turn  to  seek  them, 
when  a  man  espied  him  straying  aimlessly  about,  and 
asked,  "  Whom  seekest  thou  ?"  Joseph  answered,  "  I 
am  looking  for  my  brethren ;  knowest  thou  which  way 
they  have  travelled  ?"  "  I  do,"  replied  the  man  ;  "  I 
saw  thy  brethren,  and  I  heard  them  say,  '  Let  us  go  to 
Dothan.' " 

When  Joseph's  brethren  saw  the  lad  approaching 
them,  they  conspired  against  him,  and  resolved  to  kill 
him. 

"  Behold,"  said  Simeon,  "  the  great  master  of  dreams 
comes  this  way.  Now  let  us  destroy  him  ;  we  can  cast 
his  body  into  one  of  the  pits  in  the  wilderness,  and 
when  our  father  inquires  concerning  him  we  can  say 
that  a  wild  beast  has  devoured  him." 

But  when  Reuben  heard  these  words  he  said, 
"  No,  we  must  not  do  this  thing.     Our  father  could 
never  pardon  us  for  such  a  crime.     Rather  cast  him  in 
one  of  the  pits  and  let  him  perish  there,  but  shed  not 
his  blood." 


93 


FKOM  JOSEPH'S  YOUTH  TO  HIS  ELEVATION  OVER  EGYPT. 

This  proposition  was  made  by  Reuben  with  the  pur- 
pose of  rescuing  the  lad  later,  and  returnmg  him  safely 

to  his  father. 

When  Joseph  was  cast  into  the  pit,  in   accordance 
with  this  suggestion,  he  cried  loudly  to  his  brethren, 

"What  are  ye  doing,  wherefore  are  ye  treating  me 
thus?  What  have  I  done,— what  is  my  sin  ?  Have 
ye  no  fear  of  the  Lord  that  ye  do  this  thing,  for  am  I 
not  of  your  flesh  and  blood,  the  son  of  Jacob  ?  Reuben, 
Judah,  Levi,  Simeon,"  he  cried,  "lift  me  up  out  of  this 
pit  _oh,  sons  of  Jacob,  have  mercy  upon  me.  If  I  have 
sinned  against  you,  remember  the  precepts  of  your 
father,  of  Abraham,  Isaac,  and  Jacob,  to  have  mercy 
on  the  fatherless,  to  give  food  to  the  hungry,  drink  to 
those  who  thirst,  clothing  to  the  naked;  and  will  ye 
deny  mercy  to  your  own  flesh  and  blood  ?  If  I  have 
sinned  against  you,  oh  pardon  me  for  the  sake  of  our 

father,  Jacob." 

His  brothers,  however,  moved  away  from  the  pit,  that 
they  might  not  hear  his  cries,  and  they  sat  down  to  par- 
take of  their  usual  meal.  While  eating  they  consulted 
as  to  the  final  disposition  of  their  brother;  they  were 
undecided  whether  to  leave  him  as  he  was,  to  kill  him, 
or  to  restore  him  to  his  father. 

While  considering  the  matter,  they  saw  a  party  of 
Ishmaelites  approaching,  on  their  way  down  to  Egypt, 
and  Judah  said  to  his  brethren,  "  What  would  it  profit 
us  to  kill  our  brother?  Let  us  sell  him  to  this  party 
of  Ishmaelites,  let  them  carry  him  whither  they  will; 
perchance  he  may  be  destroyed  among  the  people  of  the 
earth;  but  our  hands  will  not  have  shed  his  blood." 

The  brothers  agreed  to  this  proposition,  and  resolved 
to  sell  Joseph  to  the  Ishmaelites. 

But  it  happened  that  while  they  were  discussing  the 


94  SELECTIONS  FROM  THE  TALMUD. 

question,  a  party  of  Midianites  on  a  journey  were  seeking 
for  a  well  of  water.  They  lighted  by  chance  upon  the 
pit  in  which  Joseph  was  concealed,  and  looking  in,  they 
were  astonished  to  meet  the  gaze  of  a  bright  and  hand- 
some lad.  They  drew  Joseph  up  from  the  pit  and  car- 
ried him  along  with  them.  As  they  passed  by,  the  sons 
of  Jacob  saw  Joseph  with  them,  and  called  aloud, 

"  Hold  !  Wherefore  have  ye  done  this,  to  steal  our 
slave  whom  we  cast  into  the  pit  for  disobedience  ?  Come, 
give  him  up." 

"And  is  he  your  slave?"  answered  the  Midianites, 
"  does  he  serve  you  ?  Likely  it  is  the  reverse,  for  he  is 
handsomer  and  nobler  than  any  among  ye.  We  found 
the  lad  in  the  pit,  and  we  shall  take  him  with  us." 

"Give  us  our  slave,"  repeated  the  sons  of  Jacob,  "or 
peradventure  we  shall  kill  you." 

The  Midianites  drew  their  weapons  and  were  ready 
to  enter  upon  a  bloody  fray  at  once. 

"Beware,"  said  Simeon,  "do  ye  not  know  that  we 
killed  a  whole  city  ?  Beware,  if  ye  give  us  not  our  slave 
we  may  treat  you  as  we  treated  the  city  of  Shechem." 

Upon  hearing  these  words  the  Midianites  lowered 
their  tone,  and  assumed  a  more  amicable  attitude. 

"  What  do  you  want,"  they  asked,  "  with  a  disobedient 
slave?  Sell  him  to  us;  we  will  pay  you  whatever  you 
may  ask." 

A  bargain  was  at  once  concluded,  and  the  sons  of 
Jacob  sold  their  brother  Joseph  to  the  Midianites  for 
twenty  pieces  of  silver,  for  Reuben  was  absent,  unable 
to  speak  a  word  to  change  their  purpose. 

The  Midianites,  taking  Joseph  with  them,  journeyed 
on  towards  Gilead.  As  they  journeyed,  however,  they 
regretted  the  purchase  which  they  had  made,  and  they 
said  one  to  the  other,  "  See,  this  is  a  lad  of  noble  ap- 


FROM  Joseph's  youth  to  his  elevation  over  egypt.    95 

pearance;  doubtless  the  men  from  whom  we  bought  him 
stole  him  from  the  land  of  the  Hebrews,  and  if  search 
is  made  for  him  he  may  be  found  in  our  hands ;  this 
will  surely  be  death  to  us." 

While  they  were  speaking  in  this  strain,  the  body  of 
Ishmaelites  which  the  sons  of  Jacob  had  seen,  approached 
the  Midianites,  and  the  latter  hailing  them,  sold  Joseph 
for  the  same  amount  they  had  paid  for  him,  glad  to  be 
rid  of  the  fear  which  had  seized  them. 

The  Ishmaelites  placed  Joseph  upon  oi^e  of  their 
camels  and  carried  him  with  them  into  Egypt.  Joseph 
wept  bitterly  during  this  journey  at  the  thought  that 
each  step  took  him  farther  away  from  his  father's  house, 
and  shut  the  gates  of  hope  more  securely  behind  him. 
The  Ishmaelites  were  provoked  at  his  sighs  and  weep- 
ing, and  treated  him  quite  cruelly. 

On  their  way  they  passed  the  spot  where  Rachel,  Jo- 
seph's mother,  lay  buried.  Joseph  knew  the  spot,  and 
throwing  himself  upon  his  mother's  grave,  he  gave  free 
vent  to  the  anguish  of  his  soul. 

"My  mother,  oh  my  mother,"  he  cried,  "rise  from 
thy  grave  and  look  upon  thy  son!  He  is  sold  for  a 
slave,  and  there  is  no  eye  to  pity  him.  Arise  and 
look  upon  thy  son,  weep  with  him  for  his  trouble  and 
his  distress!  Answer  me,  oh  my  mother!  awake  from 
thy  sleep  and  take  up  arms  against  my  brethren  for 
thy  son!  My  coat  they  have  torn  from  me,  and  they 
have  consigned  me  into  bondage ;  twice  have  I  been 
sold,  separated  from  my  father,  from  every  compassion- 
ate heart,  from  every  pitying  eye.  Arise,  my  mother, 
call  upon  thy  God  !  See,  my  mother,  whom  the  Eter- 
nal will  justify,  and  whom  He  will  condemn !  Wake 
from  thy  sleep,  my  mother,  seek  my  father,  stricken 
down  in  grief,  whisper  to   him  words  of  comfort  and 


96  SELECTIONS    FROM    THE    TALMUD. 

glad  tidings,  that  his  heart  may  live  again.     Arise,  my 
mother,  and  look  upon  thy  son  !" 

The  Ishmaelites  drove  Joseph  from  his  mother's  grave 
with  blows  and  threats.     Then  Joseph  spoke  to  them, 

"Let  me  find  grace  in  your  eyes,"  said  he;  "take  me 
home,  I  pray  you,  to  my  father's  house,  and  he  will 
make  all  of  you  rich." 

But  they  laughed,  and  answered  him, 

"Art  thou  not  a  slave?  Who  is  thy  father?  Lo, 
thou  hast  been  twice  sold ;  thou  art  a  slave,  and  a  dis- 
obedient slave ;  hadst  thou  been  worthj^  thou  wouldst 
not  have  been  twice  sold." 

Joseph  wept,  and  pined,  and  grew  sick;  and  his 
masters  said : 

"  Behold,  the  boy  will  die  upon  our  hands,  and  the 
money  which  we  have  paid  for  him  will  be  lost  to  us. 
He  wishes  to  go  home  to  his  father's  house;  let  us  carry 
him  thither,  and  'tis  likely  we  shall  receive  the  money 
that  we  paid  for  him." 

But  others  answered,  "  No,  the  distance  is  too  great; 
should  we  turn  back  now,  we  shall  be  kept  but  so  much 
longer  from  our  own  homes.  Let  us  take  the  lad  to 
Egypt;  we  will  be  able  to  sell  him  there,  and  for  a 
large  price." 

This  advice  met  with  the  approval  of  the  majority  of 
the  party,  and  they  carried  Joseph  into  Egypt. 

Now  when  the  sons  of  Jacob  had  sold  their  brother 
their  consciences  smote  them,  and  they  wished  to  re- 
purchase hitn ;  but  on  account  of  the  second  sale  they 
were  unable  to  find  him.  While  they  were  seeking  for 
him  Reuben  returned  to  the  pit  in  which  Joseph  had 
been  placed,  designing  to  release  him.  He  stood  at  the 
edge  of  the  pit,  but  he  heard  no  sound.  Then  he  called 
aloud,  "Joseph,  Joseph!"  but  still  there  came  no  an- 


FROM  Joseph's  youth  to  his  elevation  over  egypt.    97 

swer — all  was  still.  Reuben  became  greatly  terrified ; 
he  thought  that  Joseph  had  died  of  fright,  and  he  de- 
scended into  the  pit,  hoping  that  the  body  might  not  be 
beyond  resuscitation.  When  he  found  the  pit  empty 
he  rent  his  garments  and  cried  aloud,  "  How  can  I 
return  to  my  father !  How  look  upon  his  face  and 
Joseph  dead !  " 

He  then  hurried  after  his  brethren,  and  found  them 
consulting  as  to  the  manner  in  which  they  should  in- 
form their  father  of  Joseph's  loss.  Reuben  upbraided 
his  brethren,  and  said  to  them,  "  Evil  has  been  your 
behavior;  our  fixther's  old  age  ^'ou  bring  in  sorrow  to  the 
grave." 

The  brothers  agreed  to  keep  the  fact  of  Joseph's  fate 
a  secret,  and  acting  upon  the  advice  of  Issachar,  they 
took  Joseph's  coat,  tore  it  in  several  places,  and  killing 
a  kid  dipped  the  garment  in  its  blood,  and  then  trampled 
it  in  the  dust.  Then  they  sent  the  coat  to  their  father 
b}^  the  hands  of  Naphtali,  and  these  words  they  charged 
him  to  deliver  with  the  coat : 

"  Behold,  we  gathered  our  herds  together  and  pro- 
ceeded upon  the  road  to  Shechem,  and  this  coat  we 
found  by  the  way,  in  the  wilderness,  torn,  smeared  with 
blood,  and  trampled  in  the  dust.  Examine  it,  we  pray 
thee,  and  see  wdiether  or  not  it  be  the  coat  of  thy  son." 

Jacob  immediately  recognized  Joseph's  coat,  and  fell 
with  his  face  to  the  ground.  He  remained  motionless 
for  a  long  time,  and  then  he  arose  and  wept  aloud, 
crying,  ''  It  is  my  son's  coat." 

Towards  evening  he  sent  for  his  sons,  and  the  mes- 
senger found  them  with  their  clothing  rent  and  dust 
upon  their  heads. 

When  they  reached  home  the  bitter  lamentation  of 


98  SELECTIONS    FROM    THE    TALMUD. 

their  father  touched  their  hearts,  and  it  was  with  self- 
accusing  consciences  that  they  denied  having  seen 
Joseph  and  repeated  their  story  of  the  finding  of  the 
coat. 

Jacob  gave  himself  up  to  the  abandonment  of  grief, 
and  lay  with  his  face  to  the  ground.  Judah  raised  his 
father's  head  and  wiped  the  tears  from  his  father's  eyes, 
but  Jacob  refused  to  be  comforted.  "  Some  wild  beast 
has  devoured  Joseph,"  he  said,  "  I  shall  never  see  him 
more,"  and  he  mourned  for  Joseph  many  years. 

The  Ishmaelites  carried  Joseph  down  to  Egj^pt,  and 
when  they  came  near  to  the  place  they  met  four  men, 
the  descendants  of  Medan,  the  son  of  Abraham  and 
Ketura,  and  they  said  to  them : 

"Do  3^ou  not  wish  to  purchase  this  slave  from  us?" 

The  men  saw  that  Joseph  was  a  handsome  and 
likely  lad,  and  they  bought  him  from  the  Ishmaelites 
for  nine  shekels,  and  carried  him  into  Egypt. 

Then  these  Medanites  said,  "  Behold,  Potiphar,  the 
officer  of  Pharaoh,  captain  of  the  guard,  desires  to  buy 
a  slave,  a  trusty,  active  youth,  to  superintend  his  house- 
hold.    Let  us  see  whether  we  can  sell  this  lad  to  him." 

The  Medanites  carried  Joseph  before  Potiphar,  and 
the  latter  was  very  favorably  impressed  with  his  bear- 
ing and  appearance. 

"  What  is  his  price  ?"  he  inquired. 

"  Four  pieces  of  silver,"  replied  the  Medanites. 

"  I  will  buy  him,"  said  Potiphar,  "  provided  you 
bring  before  me  the  man  from  whom  you  purchased 
him.  He  does  not  look  like  a  slave,  and  I  fear  he  has 
been  stolen  from  his  country  and  his  home." 

The  Medanites  then  hunted  up  the  Ishmaelites  from 
whom  they  had  bought  Joseph,  and  Potiphar,  satisfied 
with  their  account  of  the  manner  in  which  they  had 


FROM  Joseph's  youth  to  his  elevation  over  egypt.    99 

obtained  possession  of  the  lad,  paid  the  four  pieces  of 
silver,  and  purchased  Joseph  for  his  slave. 

Joseph  found  grace  in  the  eyes  of  Potiphar,  and  was 
placed  over  the  house  of  the  latter,  and  over  all  his 
possessions.  And  the  Lord  was  with  Joseph,  and  for 
his  sake  blessed  Potiphar  and  all  his  household. 

At  this  time  Joseph  was  about  eighteen  years  of  age, 
and  a  lad  of  such  beautiful  appearance  that  his  equal 
could  not  be  found  in  the  land  of  Egypt.  Being  obliged, 
in  the  pursuance  of  his  duties,  to  enter  freely  all  parts 
of  his  master's  house,  he  attracted  the  attention  of 
Zelicha,  Potiphar's  wife.  She  was  fascinated  by  his 
manners  and  handsome  form  and  face,  and  declared  to 
him  day  by  day  her  passion,  praying  for  a  return  upon 
his  part  of  the  favor  with  which  she  regarded  him. 
Joseph  refused  to  listen  to  her,  and  endeavored  to  rid 
himself  of  her  attentions.  When  she  praised  his  beauty 
and  said,  "  Thou  art  fairer  than  all  the  rest  of  the 
world,"  he  replied,  "  The  same  One  who  created  me 
created  also  all  mankind."  When  she  admired  his  fine 
eyes,  he  replied,  "  What  can  they  avail  me ;  they  will 
not  move  or  sparkle  in  the  grave." 

When  Zelicha  found  that  Joseph  could  not  be  in- 
duced by  fair  words  to  desecrate  his  master's  house,  she 
tried  threats  of  death  and  loss  of  freedom  in  case  of 
further  obstinacy ;  but  Joseph  replied  to  them,  "  The 
God  who  hath  created  man,  looseneth  the  fetters  of 
those  Avho  are  bound,  and  he  will  deliver  me  from  thy 
chastisement." 

Her  female  friends  who  called  to  see  her  also  admired 
Joseph,  and  lauded  his  beauty.  On  one  occasion  when 
fruit  was  set  before  the  visitors,  one  of  them,  paring  the 
same,  cut  her  fingers,  and  knew  nothing  of  the  accident 
till  her  attention  was  called  to  the  blood  upon  her  gar- 


100  SELECTIONS    FROM    THE    TALMUD. 

nients,  for  lier  eyes  were  fixed  on  Joseph,  and  her  mind 
was  filled  with  thoughts  of  his  appearance. 

Thus  time  passed  on,  and  though  Zelicha  still  en- 
treated, Joseph  remained  cold  to  her  allurements. 

And  it  came  to  pass  at  the  time  of  the  overflowing 
of  the  Nile,  that  all  the  inhabitants  of  Egypt  left  their 
houses,  the  king,  the  princes,  and  all  the  people,  to  see 
the  overflow  and  make  a  holiday  in  its  honor.  And 
w^ith  the  rest  of  the  people  the  family  of  Potiphar  went 
also,  all  save  Joseph,  who  remained  to  protect  his  mas- 
ter's goods,  and  Zelicha,  who  remained  to  be  alone  with 
Joseph. 

She  attired  herself  in  her  richest  garments,  and 
was  more  ardent  than  ever  in  her  appeals  to  Joseph, 
so  that  to  escape  them  he  turned  and  fled  abruptly 
from  her  presence.  As  he  did  so  she  caught  his  gar- 
ment to  stay  him,  but  it  sundered,  and  a  portion 
remained  in  her  hand.  As  she  looked  upon  it,  and 
became  conscious  of  how  she  had  been  shamed,  a  deep 
feeling  of  hate  entered  her  heart,  and  she  was  also  ter- 
rified lest  the  affair  might  now  become  known  to  her 
husband.  She  quickly  replaced  her  elegant  clothing 
with  her  ordinary  wear,  and  calling  a  lad  she  sent  him 
to  summon  home  the  men  of  the  house.  When  they 
arrived  she  met  them  with  loud  wailing,  and  related  to 
them  a  story  of  Joseph's  presumption,  crediting  him 
with  the  entreaties  and  protestations  which  she  had 
herself  made,  and  adding  to  them  a  charge  of  violence. 
''  I  caught  hold  of  his  garment,"  she  said,  "  and  cried 
with  a  loud  voice  ;  he  became  frightened,  and  fled,  leav- 
ing this  portion  of  his  cloth  in  my  hand." 

The  men  repeated  these  charges  to  Potiphar,  who  re- 
turned to  his  house  in  a  great  rage  against  Joseph,  and 
commanded  at  once  that  the  lad  should    be  whipped 


FROM  Joseph's  youth  to  his  elevation  over  egypt.  101 

severely.  During  the  infliction  of  this  punishment 
Joseph  cried  aloud,  raising  his  hands  to  Heaven, 
"Tliou  knowest,  oh  God,"  said  he,  "  that  I  am  innocent 
of  all  these  things ;  wherefore,  shall  I  die  through  false- 
hood!" 

Potiphar  carried  Joseph  before  the  judges,  and  made 
an  accusation  against  him,  saying,  "  Thus  and  thus  has 
the  slave  done."  The  judges  then  addressed  Joseph, 
and  he  gave  his  version  of  the  story,  saying,  "  Not  so ; 
but  thus  and  thus  did  it  occur."  The  judges  then  or- 
dered that  the  rent  garment  should  be  brought  to  them, 
and  upon  an  examination  of  the  same  they  pronounced 
Joseph  "  not  guilty."  But  still  they  sent  him  to  prison, 
that  the  character  of  the  wife  of  one  as  high  in  the 
state  as  Potiphar  might  not  suffer. 

For  twelve  long  years  Joseph  was  confined  in  prison, 
and  during  this  time  Zelicha  visited  him,  offering  to 
restore  him  to  honor  and  liberty  if  he  would  but  do  her 
will.  Yet  steadfastly  he  refused,  till  finally  she  aban- 
doned the  attempt.  And  while  Joseph  was  thus  in 
custody,  deprived  of  his  freedom,  his  father  Jacob,  in 
Canaan,  mourned  for  him  as  a  father  mourns  for  a  be- 
loved child  torn  from  him  by  death. 

It  came  to  pass  about  this  time  that  Pharaoh  gave  a 
feast  to  his  officers  and  princes,  and  the  chief  butler 
and  the  chief  baker  waited  upon  the  guests.  The 
princes  found  stone  grits  in  the  bread,  and  one  of  them 
discovered  a  fly  in  his  wine.  Pharaoh  was  very  angry 
at  this,  and  condemned  the  two  oflicials  to  prison, 
where  they  remained  a  whole  year. 

Then  a  son,  his  first  child,  was  born  to  Pharaoh,  and 
there  was  great  rejoicing  in  the  land.  When  the  infant 
was  three  days  old  Pharaoh  ordered  a  grand  banquet. 


102  SELECTIONS    FROM    THE    TALMUD. 

and  released  the  chief  butler  that  he  might  attend  to 
the  same.  But  the  butler  forgot  his  promise  to  Joseph 
to  remember  him  in  the  return  to  prosperity  which  he 
had  predicted,  and  for  two  years  longer  the  prison  was 
his  home. 

At  this  time  Isaac,  the  son  of  Abraham,  was  still 
living  in  the  land  of  Canaan ;  he  was  one  hundred  and 
eight  years  old.  Esau,  his  son,  was  living  then  in 
Edom.  When  Esau  learned  that  his  father  had  grown 
very  feeble,  and  that  his  last  days  on  earth  were  ap- 
proaching, he  and  his  entire  family  journeyed  to  Ca- 
naan, to  his  father's  house.  Jacob  and  his  sons,  from 
Hebron,  also  journeyed  thither,  Jacob  still  mourning 
for  the  lost  Joseph. 

And  Isaac  said  to  Jacob,  "  Bring  near  to  me  thy 
children,  in  order  that  I  may  bless  them,"  and  Jacob 
placed  his  eleven  sons  and  one  daughter  by  his  father's 
side. 

Isaac  laid  his  hands  upon  the  heads  of  Jacob's  chil- 
dren and  embraced  them  each  in  turn,  and  he  said  to 
them, 

"  The  God  of  your  fathers  will  bless  you,  and  will 
increase  your  seed  as  the  stars  of  the  heaven." 

Isaac  also  blessed  the  children  of  Esau,  saying, 

"  The  dread  of  you  shall  be  upon  your  enemies ;  your 
God  will  fill  their  hearts  with  fear." 

Then  Isaac  called  them  all  together,  children  and 
grandchildren,  and  thus  addressed  them,  speaking 
especially  to  Jacob : 

"  The  Lord,  the  God  of  the  Universe,  spoke  unto  me, 

.saying,  '  Unto  thy  seed  will  I  give  this  land  to  possess 

it,  if  thy  children  will  keep  my  statutes  and  my  ways ; 

and  I  will  establish  the  oath  which  I  have  sworn  unto 


FROM  Joseph's  youth  to  his  elevation  over  egypt.  103 

thy  father  Abraham.'  And  now,  my  son,  teach  thy 
children,  and  thy  children's  children,  to  fear  the  Lord 
and  traverse  the  path  which  is  pleasing  in  His  eyes ; 
for  if  thou  wilt  diligently  follow  His  statutes.  He  will 
keep  with  you  the  covenant  which  He  made  with  Abra- 
ham, and  He  will  look  with  favor  on  you  and  your  seed 
forever." 

Then  Isaac  died,  and  Jacob  and  Esau  wept  together 
for  their  father's  demise.  They  carried  his  body  to  the 
cave  of  Machpelah,  which  is  in  Hebron,  and  all  the 
kings  of  Canaan  followed  with  the  mourners  in  the  fu- 
neral train  of  Isaac.  He  was  buried  with  great  rever- 
ence, even  as  though  he  had  been  a  king ;  his  children 
mourned  for  him  twelve  months,  and  the  kings  of  Ca- 
naan lamented  sorely  for  thirty  days. 

Isaac  bequeathed  his  cattle  and  all  his  possessions  to 
his  two  sons. 

Esau  said  then  to  Jacob,  "  Behold,  this  which  our 
father  has  left  us  must  be  divided  into  two  portions, 
then  I  will  select  my  share." 

Jacob  divided  all  his  father's  possessions  into  two 
portions  in  the  presence  of  Esau  and  his  sons,  and  then 
addressing  his  brother,  said, 

"  Take  unto  thyself  both  these  portions  which  thou 
seest  before  thee.  Behold,  the  God  of  Heaven  and 
Earth  spoke  unto  our  ancestors,  Abraham  and  Isaac, 
saying,  'Unto  thy  seed  will  I  give  this  land  as  an  ever- 
lasting possession.'  Now,  all  that  our  father  left  is 
before  thee ;  if  thou  desirest  the  promised  possession, 
the  land  of  Canaan,  take  it,  and  this  other  wealth  shall 
be  mine ;  or  if  thou  desirest  these  two  portions,  be  it  as 
it  is  pleasing  in  thy  eyes,  and  the  land  of  Canaan  shall 
be  the  share  for  me  and  mine." 

Before  Esau  replied  and  made  his  choice,  he  sought 


104  SELECTIONS    FROM    THE    TALMUD. 

Nebaiotb,  the  son  of  Ishmael,  who  was  in  that  country, 
and  asked  his  advice  as  to  the  selection. 

Nebaioth  answered, 

"  Behold  the  Canaanites  are  now  living  in  the  land 
in  peace  and  safety ;  at  present  it  is  theirs ;  let  Jacob 
believe  that  he  may  inherit  it  some  day;  take  thou  the 
substance,  the  personal  wealth  of  thy  father." 

Esau  followed  this  advice,  and  taking  the  personal 
substance,  he  gave  Jacob  for  his  portion  the  land  of 
Canaan  from  the  river  of  Egypt  unto  the  great  river, 
the  river  Euphrates,  also  the  cave  of  Machpelah,  in 
Hebron,  which  Abraham  purchased  from  Epliron  for  a 
burying-place.  Jacob  took  it  as  a  burying-place  for 
himself  and  his  seed  forever.  Jacob  drew  up  a  deed 
and  recorded  all  the  particulars  of  the  contract,  which 
was  duly  witnessed  and  sealed.  The  following  is  the 
expression  of  the  same  : 

"The  land  of  Canaan  and  all  the  cities  which  it  con- 
tains,— the  Hittites,  the  Hivites,  the  Jebusites,  the 
Amorites,  the  Perizites,  and  all  the  seven  nations,  from 
the  river  of  Egypt  to  the  river  Euphrates ;  the  city  of 
Hebron,  wliich  is  Kiriath  arhah,  and  the  cave  which  is 
in  it.  All  this  hath  Jacob  bought  with  money  from 
his  brother  Esau,  as  a  possession  to  him  and  an  inherit- 
ance to  his  sons  and  their  descendants  forever." 

Jacob  put  this  deed  in  an  earthen  vessel,  that  it 
might  be  kept  safely,  and  gave  the  same  as  a  charge  to 
his  children. 

Esau  took  what  his  father  had  left  and  parted  from 
his  brother  Jacob,  as  it  is  written  : 

"  And  Esau  took  his  wives,  and  his  sons,  and  his 
daughters,  and  all  the  persons  of  his  house,  and  his 
cattle  and  his  beasts,  and  all  his  substance  which  he 
had  got  in  the  land  of  Canaan,  and  went  into  another 


FROM  Joseph's  youth  to  his  elevation  over  egypt.  105 

country  from  the  face  of  his  brother  Jacob."  (Gen. 
37  : 6.)  He  went  with  all  his  possessions  to  the  land 
of  Seir,  and  never  returned  to  Canaan,  which  became 
an  inheritance  unto  Israel  for  everlasting. 

Then  Pharaoh,  the  king,  issued  a  proclamation 
throughout  the  whole  land  of  Egypt  to  the  wise  men 
thereof.  And  he  called  upon  all  the  wise  men  to  seek 
his  presence  and  listen  to  the  dreams  which  troubled 
him. 

"He  who  can  properly  interpret  to  me  the  meaning 
of  these  visions,  shall  have  his  dearest  wishes  srranted 
as  they  issue  from  his  lips ;  but  he  who  is  able  to  read 
dreams  and  neglects  my  bidding,  shall  surely  be  put  to 
death." 

Then  the  wise  men,  and  the  soothsayers,  and  the 
magicians  of  the  land  of  Egypt,  came  and  stood  before 
the  king. 

And  the  king  related  to  them  his  dream,  and  though 
many  interpreted  no  two  agreed  as  to  its  meaning. 
They  contradicted  one  another,  and  they  served  but 
to  confuse  the  king.  Many  were  the  interpretations. 
"  The  seven  ftxt  cows,"  said  one,  "  are  seven  kings  who 
will  arise  over  Egypt  from  royal  families,  and  the  seven 
lean  cows  are  seven  princes  who  will  arise  from  them, 
and  in  the  end  of  days  destroy  the  seven  kings.  The 
seven  rank  ears  are  seven  great  princes  of  this  land 
who  shall  in  a  coining  time  of  war  fall  into  the  power 
of  seven  princes,  now  weak  and  in  no  wise  to  be  feared." 

''The  seven  fat  cows,"  said  another,  "are  seven 
queens  whom  thou  shalt  marry  in  the  coming  days,  and 
the  seven  lean  cows  declare  that  these  queens  shall  die 
during  thy  life,  oh  king!  The  seven  rank  ears  and  the 
seven  lean  ears  are  fourteen  children  whom  thou  shalt 


106  SELECTIONS    FROM    THE    TALMUD. 

beget,  and  they  will  fight  among  themselves,  and  the 
seven  weaker  ones  shall  conquer  their  stronger  breth- 
ren." 

But  the  king  was  not  satisfied  with  these  interpreta- 
tions. His  mind  was  still  unquiet,  for  the  Lord  had 
ordained  that  Joseph  was  to  be  released  from  his  prison 
and  elevated  to  a  princely  position ;  therefore  did  Pha- 
raoh remain  unsatisfied  with  the  words  of  his  wise  men. 

And  the  king  was  wroth,  and  he  dismissed  the  wise 
men  from  his  presence ;  and  all  the  wise  men  and  the 
soothsayers  and  magicians  of  Egypt  went  out  from  the 
presence  of  their  king  in  shame  and  confusion.  And 
the  king  commanded  in  his  wrath  that  all  these  men 
should  be  put  to  death. 

When  the  chief  butler  heard  this  he  sought  the  pres- 
ence of  the  king,  and  in  deep  obeisance  before  him  spoke 
as  follows : 

"  Oh  king,  live  forever  !  May  thy  greatness,  oh  king, 
increase  forever  through  the  land.  Lo,  thou  wast  wroth 
with  thy  servant,  and  thou  didst  place  him  in  confine- 
ment. For  a  year  was  I  imprisoned,  I  and  the  chief 
baker.  And  with  us  in  our  dungeon  was  a  Hebrew 
servant  who  belonged  to  the  captain  of  the  guard.  His 
name  was  Joseph,  and  his  master  growing  wroth  with 
him,  had  placed  him  in  prison,  where  he  served  the  cap- 
tain of  the  guard,  and  he  served  us  also. 

"And  it  came  to  pass  when  we  had  been  in  the  prison 
for  a  year  we  dreamed,  each,  a  dream,  and  the  Hebrew 
slave  interpreted  for  each  of  us  his  dream.  And  lo,  as 
he  interpreted  our  dreams  so  was  the  reality.  As  he 
spoke  so  did  it  come  to  pass. 

"  Therefore,  my  lord  king,  I  pray  thee,  do  not  kill 
the  wise  men  of  Egypt  for  naught.  Behold,  this  slave 
is  still  in  the  prison.     If  it  be  pleasing  in  the  eyes  of 


FROM  Joseph's  youth  to  his  elevation  over  egypt.  107 

the  king  let  liim  be  sent  for.  Let  him  listen  to  the 
dreams  which  trouble  the  mind  of  the  king,  and  he  will 
be  able  to  solve  them  correctly." 

The  king  listened  to  the  words  of  the  chief  butler, 
and  he  ordered  that  Joseph  should  be  brought  before 
him.  But  he  commanded  his  officers  to  be  careful  not 
to  frighten  the  lad,  lest  through  fear  he  should  be  un- 
able to  interpret  correctly. 

And  the  servants  of  the  king  brought  Joseph  forth 
from  his  dungeon,  and  shaved  him  and  clothed  him  in 
new  garments,  and  carried  him  before  the  king.  The 
king  was  seated  upon  his  throne,  and  the  glare  and 
glitter  of  the  jewels  which  ornamented  the  throne  daz- 
zled and  astonished  the  eyes  of  Joseph. 

Now  the  throne  of  the  king  was  reached  by  seven 
steps,  and  it  was  the  custom  of  Egypt  for  a  prince  or 
noble  who  held  audience  with  the  king,  to  ascend  to  the 
sixth  step ;  but  when  an  inferior  or  a  private  citizen  of 
the  land  was  called  into  his  presence,  the  king  descended 
to  the  third  step  and  from  there  spoke  with  him.  So 
when  Joseph  came  into  the  presence  of  the  king  he 
bowed  to  the  ground  at  the  foot  of  the  throne,  and  the 
king  descended  to  the  third  step  and  spoke  to  him. 

And  he  said : 

"  Behold,  I  have  dreamed  a  dream,  and  among  all 
the  wise  men  and  magicians  of  the  land  there  is  not 
one  able  to  read  for  me  its  meaning.  I  have  heard  that 
thou  art  far-sighted  and  blest  with  the  gift  of  divination, 
and  I  have  sent  for  thee  to  solve  my  dream." 

And  Joseph  answered : 

"  Oh  king,  the  power  is  not  with  me  ;  but  God  will 
answer  and  give  Pharaoh  peace." 

And  Joseph  found  favor  in  the  eyes  of  the  king,  and 
he  told  to  him  his  dream.     And  the  spirit  of  God  was 


108  SELECTIONS    FROM    THE    TALMUD. 

upon  Joseph,  and  the  king  inclined  his  ears  and  heart 
to  the  words  of  Joseph. 

And  Joseph  said  to  Pharaoh: 

"  Let  not  the  king  think  that  his  dreams  are  two  and 
distinct;  they  have  but  a  single  portent,  and  what  the 
Lord  intends  doing  upon  the  earth  He  has  shown  to 
Pharaoh  in  a  vision.  Let  me  advise  thee,  oh  king,  how 
thou  mayest  preserve  thy  life  and  the  lives  of  all  the 
inhabitants  of  thy  land  from  the  grievous  evils  of  the 
famine  which  is  soon  to  drain  and  dry  up  its  fruitful- 
ness  and  its  plenty.  Let  the  king  appoint  a  man  wise 
and  discreet,  a  man  well  versed  in  the  laws  of  the 
country,  and  let  him  appoint  other  officers  under  him 
to  go  out  through  all  the  length  and  breadth  of  the  land 
to  gather  food  during  the  years  of  plenty  and  store  it 
carefully  away  for  future  use,  that  the  land  may  not  die 
in  the  years  of  famine  wdiich  will  follow.  And  let  the 
king  command  the  people  of  the  land,  that  they  shall 
each  and  every  one  gather  and  store  up  in  the  years  of 
plenty  of  the  produce  of  the  fields,  to  provide  for  their 
wants  when  the  ground  shall  be  barren  and  the  fields 
unproductive." 

And  the  king  answered,  "How  knowest  thou  that 
thou  hast  read  the  dream  aright?" 

And  Joseph  said,  "Lo,  this  shall  be  a  sign  that  my 
w^ords  are  true.  A  son  shall  be  born  to  the  king,  and 
upon  the  day  of  his  birth,  thy  first-born  son,  who  is 
now  two  years  old,  shall  die." 

And  when  Joseph  finished  speaking  these  words,  he 
bowed  low  before  the  king  and  departed  from  his  pres- 
ence. 

The  occurrence  which  Joseph  predicted  came  to  pass. 
The  queen  bore  a  son,  and  upon  the  day  when  it  was 
told  to  the  king  he  rejoiced  greatly.     But  as  the  mes- 


FROM  Joseph's  youth  to  his  elevation  over  egypt.  109 

senger  of  glad  tidings  retired,  the  servants  of  the  king 
found  his  first-born  son  dead,  and  there  was  a  great  cry- 
ing and  wailing  in  the  palace  of  the  king. 

And  when  Pharaoh  inquired  as  to  the  cause  of  this 
great  cry  he  was  informed  of  his  loss,  and  remembering 
the  words  of  Joseph  he  acknowledged  them  as  true. 

After  these  things  the  king  sent  and  gathered  to- 
gether all  his  princes,  officers,  and  men  of  rank,  and 
when  they  came  before  him  he  said,  "  You  have  seen 
and  heard  all  the  words  of  this  Hebrew,  and  you  know 
that  as  he  spoke  so  has  the  thing  occurred ;  therefore 
must  we  believe  that  his  solution  of  my  dream  was  the 
correct  one,  and  that  his  words  of  advice  were  of  good 
weight  and  consideration.  We  must  take  measures  of 
protection  against  the  famine  which  is  surely  to  come 
upon  us.  Therefore  search,  I  pray  you,  over  all  Egypt 
for  a  man  with  wisdom  and  knowledge  in  his  heart, 
that  we  may  appoint  him  governor  over  the  land." 

And  they  answered  the  king,  "The  advice  of  this 
Hebrew  was  very  good;  behold,  the  country  is  in  the 
hands  of  the  king  to  do  with  it  what  is  pleasing  in  his 
eyes;  but  the  Hebrew  has  proved  himself  wise  and 
skilful,  why  should  our  lord  the  king  not  select  and 
appoint  him  as  governor  over  the  land." 

"Yea,  surely,"  said  the  king,  "if  God  has  made  these 
things  known  to  the  Hebrew,  then  there  is  none  among 
us  as  wise  and  discreet  as  he  is.  What  you  have  sug- 
gested is  in  accordance  with  my  own  thoughts;  we  will 
appoint  the  Hebrew  our  governor,  and  through  his  wis- 
dom shall  our  country  be  saved  the  pangs  of  want." 

And  Pharaoh  sent  for  Joseph  and  said  to  him,  "Thou 
didst  advise  me  to  appoint  a  wise  and  discreet  man  to 
deliver  the  land  from  the  anguish  of  famine.  Surely, 
there  can  be  none  more  discreet  than  thyself  to  whom 


110  SELECTIONS    FROM    THE    TALMUD. 

God  has  made  known  all  these  things.  Thy  name 
shall  no  more  be  Joseph,  but  ^ Zaplienatli-Pdaneah''  (Re- 
vealer  of  hidden  things)  shalt  thou  hereafter  be  called 
among  men. 

"  Thou  shalt  be  second  to  me  only,  and  according  to 
thy  words  shall  the  land  of  Egypt  be  ruled  ;  only  upon 
the  throne  shall  I  be  greater  than  thyself." 

Then  the  kins;  removed  his  rinsj  from  his  finirer  and 
placed  it  upon  the  hand  of  Joseph.  And  he  dressed 
Joseph  in  royal  apparel,  and  placed  a  crown  upon  his 
head  and  a  chain  of  gold  about  his  neck.  And  Pharaoh 
commanded  that  Joseph  should  ride  in  his  second 
chariot  throughout  the  land  of  Egypt.  And  the  people 
followed  him  with  music,  and  a  large  concourse  accom- 
panied him  upon  his  journey. 

Five  thousand  soldiers  with  drawn  swords  in  their 
hands,  swords  glittering  in  the  sunlight,  preceded  him, 
and  twenty  thousand  soldiers  followed.  And  the  people 
of  the  land,  men.  women,  and  children  gazed  upon  the 
pageant  from  windows  and  from  house-tops,  and  the 
beauty  of  Joseph  pleased  all  eyes. 

And  flowers  were  strewn  in  his  path  when  he  walked, 
and  the  air  was  made  sweet  with  perfume,  and  the 
savory  odor  of  balms  and  spices.  And  proclamations 
were  placed  in  prominent  places  declaring  the  authority 
of  Joseph,  and  threatening  death  to  those  who  ftiiled  to 
pay  him  homage ;  for  he  was  considered  as  dishonoring 
his  king  who  failed  to  honor  the  man  made  second  in 
the  kingdom.  The  people  bowed  down  and  shouted, 
"Long  live  the  king  and  his  viceroy!"  And  Joseph, 
seated  in  his  chariot,  lifted  his  eyes  to  Heaven,  and 
exclaimed  in  the  fulness  of  his  heart : 

"  He  raiseth  the  poor  from  the  dust ;  from  the  dung- 
hill He  lifteth  up  the  needy.  Oh  Lord  of  Hosts,  happy 
is  the  man  who  trusteth  in  thee !" 


JOSEPH  S  GREATNESS   AND   JACOb's   ENTRY  INTO   EGYPT.    Ill 


CHAPTER   Y. 

Joseph's  greatness  and  Jacob's  entry  into  egtpt. 

And  it  came  to  pass  after  tliis,  that  Joseph  saw  Os- 
nath,  the  daughter  of  Potipharah,  a  pearl  among  the 
beauties  of  the  hiiicl,  and  he  loved  her  and  she  became 
his  wife.  And  Joseph  was  but  thirty  years  old  when 
he  was  elevated  to  his  honorable  and  trustworthy  po- 
sition. He  built  for  himself  a  palace,  elegant  and  com- 
plete in  its  details  and  surroundings,  so  elaborate  that 
three  years'  time  was  required  for  its  completion.  And 
the  Lord  was  with  Joseph,  and  increased  his  wisdom 
and  understanding,  and  blessed  him  with  manners  so 
affable  and  deserving  that  he  quickly  won  the  love  and 
favor  of  all  the  inhabitants  of  the  country. 

And  during  seven  years,  as  Joseph  had  foretold,  the 
Lord  increased  the  produce  of  Egypt  sevenfold.  And 
Joseph  appointed  officers  to  gather  up  the  plenty.  They 
built  huge  storehouses  and  heaped  up  corn  during  the 
seven  years  of  plenty,  till  the  amount  stored  grew  so 
great  that  no  man  could  number  it.  And  Joseph  and 
his  officers  were  watchful  and  diligent  that  their  stores 
of  grain  should  not  suffer  from  moth  or  mould.  The 
people  of  the  land,  too,  stored  up  their  surplus  crop,  but 
they  were  not  as  careful  and  watchful  as  was  Joseph 
and  his  assistants. 

And  the  wife  of  Joseph  bore  him  two  sons,  Manassah 
and  Ephraim,  and  their  father  taught  them  diligently 
the  way  of  truth ;  they  listened  to  his  words  and  de- 


112  SELECTIONS    FROM    THE    TALMUD. 

parted  not  from  the  paths  of  pleasantness  either  to  the 
right  liand  or  to  the  left.  They  grew  up  bright  and 
intelligent  lads,  and  were  honored  among  the  people  as 
were  the  children  of  the  king. 

But  the  seven  years  of  plenty  drew  to  an  end,  and 
the  fields  became  barren  and  the  trees  gave  forth  no 
fruit,  and  the  famine  which  Joseph  had  predicted  threw 
its  gloomy  shadow  and  threatening  presence  over  the 
once  fruitful  land. 

And  when  the  people  opened  their  storehouses,  they 
found  to  their  sorrow  that  the  moth  and  mould  had 
taken  advantage  of  their  neglect.  And  they  cried  aloud 
to  Pharaoh,  "Give  us  food; — let  us  not  die  of  hunger 
before  thee,  we  and  our  children ;  give  to  us,  we  pray 
thee,  from  the  plenty  of  thy  storehouses." 

And  Pharaoh  answered,  "  Why  cry  ye  unto  me,  oh 
careless  people  ?  did  Joseph  not  tell  ye  of  the  famine 
which  has  come  upon  us  ?  Why  did  ye  not  hearken  to 
his  voice,  and  obey  his  commands  to  be  frugal  and 
painstaking?" 

"  By  thy  life,  our  lord,"  replied  the  people,  "  as  Jo- 
seph spoke,  so  did  we,  and  gathered  in  our  corn  during 
the  years  of  plenty,  but  lo,  when  the  pangs  of  hunger 
and  the  barrenness  of  the  land  bid  us  open  our  gran- 
aries, the  moth  had  destroyed  the  provisions  wliich  we 
had  garnered." 

The  king  became  alarmed  lest  all  their  precaution 
should  prove  unavailing  against  the  famine's  blight, 
and  he  bade  the  people  to  go  to  Joseph.  "Obey  his 
commands  and  rebel  not  against  his  words." 

And  the  people  repeated  to  Joseph  the  cry  for  food 
they  had  addressed  to  Pharaoh. 

When  Joseph  heard  the  words  of  the  people  and 
learned  the  result  of  their  want  of  care,  he  opened  the 


Joseph's  greatness  and  Jacob's  entry  into  egypt.  113 

storehouses  of  the  king  and  sold  food  unto  the  hungry 
people. 

And  the  famine  grew  sore  in  the  land  of  Egypt  and 
spread  through  Canaan  and  the  land  of  the  Philistines, 
and  to  the  other  side  of  the  Jordan.  And  when  the 
inhabitants  of  these  countries  heard  that  corn  could  be 
obtained  in  Egypt,  they  came  all  of  them  into  that 
country  to  buy,  so  that  Joseph  was  obliged  to  appoint 
many  officers  to  sell  corn  to  the  large  multitude  of 
people. 

And  Joseph's  thoughts  reverted  to  his  father's  home, 
and  he  knew  that  his  brothers  w^ould  be  obliged  to 
come  to  Egypt  to  purchase  food,  for  the  famine  was 
very  grievous  in  their  neighborhood.  Therefore  he 
gave  orders  that  no  man  desiring  corn  should  send  his 
servant  to  purchase  it,  but  the  head  of  each  family 
should  personally  appear  as  a  purchaser;  either  the 
father  of  a  family  or  his  sons.  He  proclaimed  also  as 
the  order  of  the  king  and  his  viceroy,  that  no  man 
should  be  allowed  to  purchase  corn  in  Egypt  to  sell  it 
again  in  other  countries,  but  only  such  as  he  required 
for  the  support  of  his  immediate  family  ;  neither  should 
any  purchaser  be  allowed  to  buy  more  corn  than  one 
animal  could  carry. 

And  he  put  guards  at  all  the  gates  of  Egypt,  and 
every  man  who  passed  through  the  gates  was  obliged  to 
record  his  name  and  the  name  of  his  father  in  a  book, 
which  was  brought  by  the  guards  every  night  for  Jo- 
seph's inspection. 

Thus  did  Joseph  design  to  ascertain  when  his  brothers 
came  to  buy  food  ;  and  all  the  commands  w^iich  he  had 
given  were  faithfully  executed. 

Now,  when  the  patriarch  Jacob  learned  that  food 
could  be  purchased  in  Egypt,  he  bade  his  sons  proceed 

8 


114  SELECTIONS    FROM    THE    TALMUD. 

thither  and  obtain  a  stock  of  provisions,  for  the  famine 
was  growing  very  severe,  and  he  feared  that  his  family 
would  suffer  from  its  pangs.  Jacob  instructed  his  sons 
to  enter  the  city  by  different  gates,  so  that  no  objection 
should  be  made  to  the  amount  of  their  purchases,  and 
as  he  commanded  so  they  did. 

Thus  did  the  sons  of  Jacob  go  down  to  Egypt,  and 
while  upon  the  way  they  thought  of  their  brother  Jo- 
seph, and  their  hearts  chid  them  for  their  cruelty 
towards  him,  and  they  said  one  to  the  other : 

"  Behold,  we  know  that  Joseph  was  carried  down  to 
Egypt ;  now  when  we  come  to  the  city  let  us  seek  for 
him,  perchance  we  may  discover  his  whereabouts,  and 
then  we  will  redeem  him  from  his  master." 

And  so  did  Jacob's  ten  sons  travel  to  Egypt.  Ben- 
jamin was  not  with  them,  for  his  father  feared  that 
mischief  might  beflill  him  as  it  did  the  other  son  of 
Rachel,  and  he  kept  him  at  home  by  his  side. 

By  ten  different  gates  did  the  ten  sons  of  the  patri- 
arch enter  into  the  land  of  Egypt,  and  the  guards  at 
the  gates  took  down  their  names,  which  were  sent  with 
the  other  names  to  Joseph  at  the  close  of  the  day. 
Wlien  Joseph  read  the  names  he  commanded  that  all 
the  storehouses  save  one  should  be  closed,  and  he  or- 
dered further,  that  every  purchaser  at  this  storehouse 
should  be  required  to  give  his  name ;  and  mentioning 
the  names  of  his  brethren,  he  said  :  "  If  these  men 
come  before  ye,  see  that  ye  seize  them,  every  one." 

When  the  sons  of  Jacob  had  entered  the  city  they 
met  together,  and  before  buying  their  corn  they  re- 
solved to  make  a  thorough  search  for  their  brother. 
They  visited  all  places  of  public  resort,  and  the  houses 
of  divination,  but  though  they  continued  their  search 
for  three  days,  it  proved  unavailing. 


Joseph's  greatness  and  Jacob's  entry  into  egypt.  115 

Now  when  three  days  had  passed,  and  his  brothers 
had  not  put  in  an  appearance  at  the  storehouse,  Joseph 
wondered  at  their  delaj',  and  he  sent  sixteen  of  his  ser- 
vants to  search  for  them  quietly  through  the  city.  They 
were  found  among  the  Egyptian  players,  and  brought 
straightway  before  the  viceroy. 

Joseph  was  seated  upon  his  throne  dressed  in  his  royal 
apparel,  with  his  officers  around  him,  when  his  brothers 
bowed  to  the  ground  before  him.  They  wondered  ex- 
ceedingly at  the  magnificence,  the  handsome  appear- 
ance and  the  majestic  presence  of  the  powerful  man 
before  them,  but  they  did  not  recognize  in  him,  their 
brother. 

And  Joseph  spoke  to  them  saving,  "  Whence  came 
ye?" 

"From  the  land  of  Canaan,"  they  answered,  "and  to 
buy  food,  for  lo!  the  famine  is  sore  in  the  land;  and 
thy  servants  learning  that  corn  might  be  purchased  in 
Egypt,  have  journeyed  hither  to  provide  for  their  sup- 
port and  the  support  of  their  families." 

But  Joseph  said,  "  Nay,  ye  are  spies,  else  why  did 
ye  enter  the  city  by  ten  different  gates  ?" 

They  answered,  "We  are  true  men;  thy  servants 
have  never  been  spies.  Thy  servants  are  brothers,  the 
sons  of  one  father,  and  by  his  command  did  we  enter 
the  city  separately,  for  coming  together  he  feared  our 
appearance  might  attract  unfavorable  attention." 

But  Joseph  repeated,  "Ye  are  spies;  to  spy  out  the 
nakedness  of  our  land  have  ye  come.  Behold  every 
man  who  comes  to  1)uy  corn,  makes  his  purchase  and 
departs;  but  ye,  lo  three  days  have  ye  been  in  the  city, 
in  public  places  and  among  the  players;  it  is  as  I  have 
spoken,  ye  are  spies." 

"God  forbid!"  they  exclaimed;  "our  lord  misjudges 


116  SELECTIONS    FROM    THE    TALMUD. 

US.  We  are  altogether  twelve  brothers,  the  sons  of 
Jacob,  in  the  land  of  Canaan ;  Jacob,  the  son  of  Isaac, 
and  grandson  of  Abraham  the  Hebrew.  Behold,  our 
youngest  brother  is  with  his  father,  we  ten  are  here,  and 
the  other  brother,  alas,  he  is  not  with  us,  we  know  not 
where  he  is.  We  thought  perchance  he  might  be  in 
your  land,  therefore  have  we  searched  all  public  places 
these  three  days." 

"  And  wdiat  should  the  son  of  Jacob  be  doing  in  the 
public  places?"  asked  Joseph. 

"We  heard,"  they  answered,  "that  the  Ishmaelites 
had  sold  him  in  Egypt,  and  being  of  very  handsome 
appearance  we  thought  it  likely  he  might  have  been 
sold  in  one  of  the  play-houses,  therefore  we  went  there 
hoping  to  find  and  to  redeem  him." 

"Suppose  you  had  found  him,"  said  Joseph,  "and 
his  master  had  asked  for  him  an  enormous  amount 
of  money;  were  you  prepared  to  comply  with  extraordi- 
nary demands?" 

The  brothers  answered  in  the  affirmative,  and  Joseph 
continued : 

"  Suppose  again  that  you  should  find  him  and  his 
mastep  should  refuse  to  sell  or  deliver  him  to  you  under 
any  circumstances,  what  would  you  do  in  such  a  case?" 

"  In  such  a  case,"  they  answered,  "  if  neither  prayers 
nor  money  should  prove  of  avail,  we  would  rescue  our 
brother  by  violence;  aye,  even  the  death  of  his  master, 
and  fiee  with  him  to  our  father's  house." 

"  It  is  as  I  have  said,"  retorted  Joseph  ;  "ye  are  spies; 
lo,  with  evil  designs  upon  the  inhabitants  of  our  city  ye 
have  come.  We  have  heard  and  know  indeed  how  ye 
killed  all  the  males  of  Shechem  in  the  land  of  Canaan 
on  your  sister's  account,  and  now  ye  would  treat 
the  men  of  Egypt  in  the  same  way  for  the  sake  of  a 


Joseph's  greatness  and  Jacob's  entry  into  egypt.  117 

brother.  But  yet  we  will  give  ye  an  opportunity  to 
prove  yourselves  true  men.  Send  one  of  your  number 
to  your  father's  house  to  bring  hither  the  youngest 
brother  of  whom  you  have  spoken.  If  ye  will  do  this, 
1  shall  know  that  3'ou  have  spoken  truly.  Take  three 
days  to  consider." 

And  in  obedience  to  Joseph's  commands  his  brothers 
were  held  in  ward  for  three  days. 

After  this  time  the  brothers  concluded  to  leave  one  of 
their  number  as  a  hostage,  while  the  others  returned  to 
Canaan  to  bring  Benjamin  down  to  Egypt.  So  Menas- 
seh,  the  son  of  Joseph,  chose  Simeon  as  the  hostage,  and 
he  was  kept  in  ward. 

Ere  his  brothers  departed,  Joseph  spoke  to  them  once 
more. 

"  Take  heed,"  said  he,  "  that  ye  forget  not  my  com- 
mands. If  ye  bring  this  brother  to  me,  I  shall  consider 
ye  true  men,  and  ye  shall  be  free  to  traffic  in  the  land; 
neither  will  I  do  harm  to  your  brother ;  he  shall  be  at 
liberty  to  return  with  ye  to  your  father's  house,  in 
peace." 

And  they  bowed  down  to  the  ground  and  departed 
from  Egypt.  As  they  proceeded  upon  their  homeward 
journey,  they  stopped  at  an  inn  to  feed  their  asses,  and 
Levi  opened  his  sack  to  provide  the  corn  for  the  meal. 
And  lo,  when  he  opened  the  sack,  his  money  which  he 
had  paid  for  the  corn  was  lying  on  the  top.  And  he 
was  exceedingly  afraid,  and  he  told  the  thing  to  his 
brethren,  and  they,  too,  were  filled  with  alarm.  And 
when  every  man  found  his  money  returned  they  cried 
aloud, 

"  What  is  this  that  God  has  done  to  us  ?  Has  the 
Lord  withdrawn  from  us  the  mercy  which  he  showed 
to  our  ancestors,  to  Abraham,  to  Isaac,  and  to  Jacob, 


118  SELECTIONS    FROM    THE    TALMUD. 

that  he  has  given  us  into  the  hands  of  Egypt's  prince 
to  moclv  us  and  make  merry  with  us  ?" 

But  Judah  said,  "  It  is  just !  Are  we  not  guilty  and 
sinful  before  the  Lord !  We  sold  our  brother,  our 
flesh.  Why  should  we  now  complain  that  the  favor 
God  has  lavished  on  our  ancestors  is  denied  to  us  ?" 

"Did  I  not  warn  ye,  'sin  not  against  the  child?'" 
said  Reuben,  "  and  ye  would  not  hearken  to  my  words. 
His  blood  is  upon  us, — why  do  ye  say,  therefore, 
'Where  is  the  kindness  which  the  Lord  promised  unto 
our  fathers  ?'     Verily  we  have  forfeited  His  protection." 

When  Jacob's  sons  approached  their  home,  and  the 
patriarch  came  forth  to  meet  them,  he  quickly  missed 
the  face  of  Simeon,  and  he  asked,  "Where  is  Simeon, 
your  brother  ?" 

Then  the  brothers  told  their  father  all  that  had  hap- 
pened to  them  in  Egypt,  and  Jacob  said  to  them, 

"  What  is  this  that  ye  have  done  to  me !  Your 
brother  Joseph  I  sent  to  3'e  to  inquire  of  your  welfare, 
and  his  face  I  looked  upon  no  more, — his  bloody  gar- 
ments ye  brought  me,  saying,  '  Lo,  the  wild  beasts  of 
the  forest  have  destroyed  thy  son.'  Simeon  I  sent  with 
ye  to  purchase  food,  and  ye  tell  me  that  he  is  impris- 
oned in  a  cruel  land;  and  now  Benjamin  ye  wish  to 
take  also, — for  Joseph  and  for  Benjamin  ye  would  bring 
my  gray  hairs  in  sorrow  to  the  grave.  No,  my  son 
shall  not  go  with  ye." 

And  Reuben  said,  "  The  lives  of  my  two  sons  I  place 
in  your  hands  ;  if  we  do  not  bring  back  Benjamin  safely 
to  thee,  their  lives  shall  prove  the  forfeit." 

But  Jacob  said,  "  Neither  shall  ye  return  again  to 
Egypt ;  stay  here,  for  my  son  shall  not  go  with  ye, 
to  die  as  did  his  brother." 

And  Judah  said  to  his  brothers,  "Urge  him  no  more 


Joseph's  greatness  and  Jacob's  entry  into  egypt.   119 

at  present.  Let  us  wait  until  these  provisions  have 
been  consumed,  and  when  cruel  want  and  hunger 
press  us  he  will  consent  to  what  we  ask." 

And  it  came  to  pass  when  the  provisions  were  gone, 
that  the  sons  of  his  children  gathered  around  Jacob  and 
cried  to  him,  "Oh,  give  us  bread." 

And  the  heart  of  Jacob  was  torn  with  anguish  at  the 
cry,  and  summoning  his  sons,  he  said  to  them,  "Hear 
ye  not  the  voices  of  your  children  crying  for  food? 
^Give  us  bread,'  the}^  cried  to  me,  and  I — I  have  none 
to  give  them.  Get  ye  down  to  Egypt,  I  pray  ye,  and 
buy  us  a  little  food." 

Then  Judah  answered,  and  said  to  his  father,  "If 
thou  wilt  send  Benjamin  with  us,  we  will  go, — other- 
wise we  cannot.  The  king  of  Egypt  is  a  mighty  poten- 
tate ;  we  dare  not  trifle  with  him.  Should  we  return 
to  Egypt,  and  our  youngest  brother  be  not  with  us,  lo, 
he  would  destroy  us  all.  Our  father,  we  cannot  disobey 
this  king ;  greater  even  is  he  than  Abimelech,  the  Phil- 
istine. Thou  hast  not  seen,  as  we  have,  his  throne,  his 
palace,  his  myriads  of  officers  ;  thou  hast  not  witnessed, 
as  have  we,  his  wisdom,  knowledge,  and  understand- 
ing. God  has  blessed  him  with  unequalled  gifts;  greater 
is  he  than  all  on  earth  beside.  Our  names  he  told  us ; 
what  had  happened  to  us  in  our  youth ;  he  inquired  of 
thee,  saying,  '  Is  your  father  yet  alive  ?  Are  all  things 
well  with  him?'  Thou  hast  not  heard,  as  we  have,  of 
his  power ;  over  his  people  he  is  supreme ;  upon  his 
word  they  go  out,  and  upon  his  word  they  come  in ;  his 
word  governs,  and  the  voice  of  his  master,  Pharaoh,  is 
not  required.  Oh,  my  father,  send  the  lad, — we  cannot 
go  without  him ;  if  thou  refusest,  we  must  see  our  chil- 
dren die  with  hunger." 

And  Jacob  said,  in  his  sorrow, 


120  SELECTIONS    FROM    THE!    TALMUD. 

"  Why  did  ye  tell  the  man  ye  had  a  brother  ? — Oh, 
evil,  evil  is  this  thing  which  ye  have  done !" 

"Give  the  boy  into  my  hands,"  said  Judah,  "and  let 
us  go  down  to  Egypt  and  buy  the  corn.  If  I  do  not 
return  him  safely  to  thee,  a  sinner  against  my  father 
shall  I  be  considered  all  my  days.  Our  children  weep 
before  thee,  and  we  have  naught  to  stay  their  cries; 
have  mercy  on  them,  send  our  brother  with  us.  Hast 
thou  not  often  told  us  of  the  mercy  which  our  God  has 
promised  to  thee  ?  Lo,  He  will  protect  thy  son  and  re- 
turn him  to  thee  safely.  Pray  unto  the  Lord  for  our 
sakes,  entreat  Him  to  give  us  grace  and  favor  in  the 
eyes  of  Egypt's  prince.  Lo,  had  we  not  tarried  thus 
long,  we  should  have  now  been  back  with  food ;  yea, 
back  twice  to  thee,  and  with  thy  son  in  safety." 

And  Jacob  answered, 

'•  The  Lord  God  give  you  grace  in  the  eyes  of  the 
king  and  officers  of  Egypt.  In  Him  will  I  put  my 
trust.  Arise,  go  unto  the  man,  take  with  ye  gifts,  the 
best  the  land  affords;  the  Lord  will  be  with  ye,  and  ye 
shall  bring  back  to  me  your  brothers,  Benjamin  and 
Simeon." 

Then  the  sons  of  Jacob  went  down  again  to  Egypt. 
And  they  took  Benjamin  with  them,  and  they  took, 
also,  presents  and  twofold  money. 

"Take  heed  of  the  lad,"  were  Jacob's  parting  words; 
"  separate  not  from  him  either  in  Egypt  or  upon  the 
road;"  and  when  they  had  gone,  he  sought  the  presence 
of  the  Almighty  in  prayer : 

"  Oh,  Lord,  God  of  heaven  and  of  earth,  remember,  I 
beseech  Thee,  the  covenant  which  Thou  didst  make 
with  our  father  Abraham;  remember,  I  beseech  Thee, 
the  merit  of  Isaac,  my  father,  and  for  their  sakes  show 


Joseph's  greatness  and  Jacob's  entry  into  egypt.  121 

kindness  unto  my  sons.  Do  not  deliver  them  into  the 
hands  of  Egypt's  king  for  evil ;  redeem  them,  I  pray 
Thee,  and  bring  them  back  safely  with  their  two 
brothers." 

And  the  wives  of  Jacob's  sons,  and  his  grandchildren, 
they,  too,  lifted  their  eyes  and  hearts  to  Heaven,  and 
cried, 

"  Deliver,  oh  Lord,  our  fathers  from  the  hands  of 
Egypt's  king." 

Jacob  also  addressed  the  following  letter,  to  be  deliv- 
ered by  his  sons  into  the  hands  of  Joseph : 

"  From  thy  servant,  Jacob,  the  son  of  Isaac,  the  son 
of  Abraham  the  Hebrew. 

"The  prince  of  God  unto  the  mighty  and  wise  king 
Zaphenath  Paaneah,  the  king  of  Egypt,  peace. 

"My  lord,  the  king,  knows  well  that  the  famine  is 
sore  in  the  land  of  Canaan  ;  therefore  I  sent  my  sons  to 
thee  to  buy  food  for  our  sustenance.  I  charged  them 
not  to  enter  the  city  by  the  same  gate,  lest  coming  to- 
gether they  might  attract  the  attention  of  the  inhabit- 
ants. And  lo,  their  obedience  to  my  orders  has  caused 
them  to  be  accused  by  thee  as  spies.  Oh,  my  lord,  could 
not  an  intelligent  man,  such  as  thou  art,  read  truth 
upon  the  faces  of  my  sons  ?  Much  have  I  heard  of  thy 
wisdom  and  the  understanding  which  thou  didst  dis- 
play in  the  interpretation  of  Pharaoh's  dreams,  in  fore- 
telling this  grievous  famine, — how,  then,  was  it  possible 
that  thou  shouldst  suspect  my  sons  ? 

"  Behold,  I  am  surrounded  with  children  ;  I  am  very 
old,  and  my  eyes  wax  dim ;  tearful  have  they  been  for 
twenty  years  in  lamenting  the  loss  of  my  son  Joseph, 
and  now  I  have  sent  to  thee  his  brother  Benjamin  as 
thou  didst  command ;  I  pray  thee,  oh,  my  lord,  to  be 


122  SELECTIONS    FROM    THE    TALMUD. 

good  to  him,  and  return  him  to  me  with  his  brothers. 
The  strength  of  God  has  ever  been  with  ns ;  He  has 
listened  to  onr  prayers,  and  He  has  never  forsaken  us ; 
protect  thou  my  son  who  is  coming  unto  thee,  and  God 
will  look  favorably  upon  thee  and  upon  thy  kingdom. 
Send  him  home  again  with  his  brothers,  and  Simeon 
also  send  with  them  in  peace." 

This  letter  was  intrusted  into  Judah's  hands. 

Thus  the  sons  of  Jacob  went  down  again  to  Egypt 
with  Benjamin  and  with  the  presents,  and  they  stood 
before  Joseph.  And  Joseph  released  Simeon  from 
prison,  and  restored  him  to  his  brethren.  And  Simeon 
told  them  of  the  kind  treatment  which  he  had  received 
since  their  departure. 

"  I  was  not  bound,"  said  he,  "  or  treated  as  a  prisoner, 
but  I  was  taken  to  the  governor's  own  house,  and 
received  there  as  a  guest." 

Then  Judah  took  Benjamin  and  brought  him  before 
Joseph,  and  they  prostrated  themselves  to  the  ground. 

And  the  brothers  gave  Joseph  the  presents  which  their 
father  had  sent  to  him.  And  Joseph  asked  them 
whether  all  went  well  with  their  children  and  with 
their  old  father,  and  they  answered,  "  It  is  well  with 
all  of  us." 

Then  Judah  delivered  his  father's  letter  to  Joseph, 
and  the  latter  recognized  his  father's  hand,  and  his  feel- 
ings grew  too  strong  for  him ;  the  recollections  of  his 
youth  overpowered  him,  and  retiring  into  a  side  apart- 
ment he  wept  bitterly. 

Returning  to  the  presence  of  his  brother,  Joseph's 
eyes  rested  upon  Benjamin,  his  mother's  son,  and  he 
asked,  "  Is  this  your  youngest  brother  of  whom  ye 
told  me  ?"    And  when  Benjamin  drew  near,  Joseph  laid 


Joseph's  greatness  and  Jacob's  entry  into  egypt.  123 

his  hand  upon  his  brother's  head,  and  said,  "  God  be 
gracious  unto  thee,  my  son." 

Then  restraining  his  feelings,  he  ordered  his  officers 
to  prepare  the  dining-tables. 

Then  when  the  meal  was  ready  Joseph  took  into  his 
hand  a  cup,— a  cup  of  solid  silver,  set  with  precious 
stones,  and  holding  it  in  his  hand  in  the  presence  of  his 
brothers,  Joseph  said,  "  I  know  by  this  cup  that  Reuben 
is  the  firstborn  of  your  father,  therefore  shall  he  sit 
first,  and  Simeon,  Levi,  Judah,  Issachar,  and  Zebulun 
shall  follow  him  in  this  order,  accordino:  to  their  ases ; 
the  rest  shall  follow  these  according  to  their  ages." 
And  he  said  further,  "  I  know  that  your  youngest 
brother  has  no  mother,  neither  have  I  a  mother,  there- 
fore will  we  two  sit  together." 

And  the  men  marvelled  much  at  the  words  of  Joseph, 
as  they  ate  and  drank  with  Joseph  upon  that  day. 

Joseph  placed  two  portions  of  food  before  his  brother 
Benjamin,  and  when  his  sons,  Ephraim  and  Menasseh, 
saw  this  they  too  gave  their  portions  to  Benjamin,  and 
Osnath,  Joseph's  wife,  gave  also  hers.  Thus  Benjamin 
had  five  portions. 

And  Joseph  brought  wine  to  the  board,  and  bade  his 
brethren  drink  and  be  glad,  but  they  refused,  saying, 
"  We  have  not  partaken  of  wine  since  we  lost  our 
brother."  Joseph  pressed  them,  however,  and  forced 
them  to  drink  and  be  merry  with  him.  And  he  said  to 
Benjamin,  "  Hast  thou  children?"  And  Benjamin  an- 
swered, "Thy  servant  has  ten  sons,  and  I  call  them  by 
names  reminding  me  of  the  brother  whom  I  have  never 
seen." 

In  the  morning  Joseph  dismissed  his  brethren,  and 
bade  them  return  to  their  father  in  peace.  But  when 
they  had  departed  he  called  his  servants,  and  ordered 


124  SELECTIONS    FROM    THE    TALMUD. 

them  to  pursue  after,  overtake  them,  and  bring  them 
back. 

And  when  the  servants  of  Joseph  overtook  them,  and 
said  to  them, 

"  Why  have  ye  done  this  thing  to  steal  our  master's 
cup  ?"  the  brothers  of  Joseph  were  indignant,  and  they 
answered,  "  If  ye  find  the  cup  in  the  possession  of  any 
one  of  us,  lo,  he  shall  die,  and  we,  his  brethren,  shall 
be  your  master's  slaves ;"  but  when  the  cup  was  found 
where  Joseph  had  ordered  it  to  be  put,  in  Benjamin's 
sack,  they  returned,  grieving  and  crestfallen,  to  the 
presence  of  Joseph. 

The  viceroy  was  seated  upon  his  throne,  and  his 
officers  of  state  were  gathered  about  him  when  his 
brethren  entered,  and  speaking  roughly  to  them,  he 
said, 

"What  evil  deed  is  this  which  ye  have  wrought? 
Why  did  ye  take  my  silver  cup  ?  Is  it  because  you 
could  not  find  that  brother  you  spoke  of  in  the  country 
that  you  stole  the  cup  instead  ?  Answer  and  tell  me 
why  have  ye  done  this  thing?" 

And  Judah  spoke,  saying,  "  What  shall  we  say  unto 
my  lord  ?  What  shall  we  speak,  for  how  shall  we 
justify  ourselves?  God  bath  found  out  the  iniquity  of 
thy  servants,  and  sent  this  calamity  upon  us." 

Tlien  Joseph  arose,  and  grasping  hold  of  Benjamin 
he  led  him  to  another  room,  and  pushing  him  therein 
closed  the  door  upon  him.  He  then  told  the  others  to 
return  to  their  homes  in  peace,  saying,  "  I  will  keep 
the  one  in  whose  possession  the  cup  was  found ;  return 
ye  in  peace." 

Tlien  Judah  approached  Joseph,  and  said : 

"  Let  not  thy  anger,  I  pray  thee,  burn  against  thy 


Joseph's  greatness  and  Jacob's  entry  into  egypt.  125 

servant,  but  let  thy  servant  speak  before  tliee  ;"  and 
Joseph  answered,  "  Speak." 

Then  Judah  continued  : 

"  From  the  commencement,  from  the  moment  we  set 
foot  in  Egypt,  thou  hast  mocked  us.  We  have  been 
accused  as  spies ;  we  have  been  forced  to  bring  our 
brother  Benjamin  hither  with  us;  and  now,  still  at  this 
moment,  thou  art  using  us  for  thy  sport.  Let  the  king 
now  hearken  to  my  words,  and  heed  them,  and  allow 
our  brother  to  return  to  his  father  with  us,  lest  we  de- 
stroy thee,  aye,  and  all  thy  officers  who  are  stationed 
about  thee.  Thou  knowest  what  two  brothers  of  us  did 
to  the  city  of  Shechem  for  a  sister's  sake  ;  take  heed 
that  they  work  not  the  same  revenge  for  their  brother 
Benjamin.  Lo,  I  am  stronger  and  more  powerful  than 
both  of  them ;  give  over  thy  idle  trifling  with  us,  lest  I 
strike  thee  with  thy  guard.  Knowest  thou  not  the 
punishment  which  God  ordained  upon  Pharaoh  when 
he  acted  wickedly  towards  Sarai,  our  great  grand- 
mother? Even  to  this  day  the  people  of  thy  land  do 
tell  about  it !  Bew^are,  therefore,  lest  He  punish  thee 
too  for  thy  wickedness  in  taking  our  brother  Benjamin 
from  his  father.  God  will  not  forget  the  covenant 
which  He  made  with  Abraham,  to  protect  his  seed  and 
chastise  their  enemies  ;  therefore  listen,  oh  my  lord,  to 
the  words  which  I  am  speaking.  Let  our  brother  re- 
turn to  his  father,  lest  I  carry  my  words  into  effect; 
beware,  you  cannot  prevail  over  me." 

Then  Joseph  answered  and  said, 

"  Why  indulge  in  this  vain  self-glorying.  Art  proud 
of  thy  strength  ?  Lo !  one  word  to  my  officers,  and 
they  would  destroy  thee  in  a  moment  with  thy  breth- 
ren." 


126  SELECTIONS    FROM    THE    TALMUD. 

"  By  God's  life,"  exclaimed  Judah,  "  if  I  draw  I  will 
commence  with  thee  and  end  with  Pharaoh." 

"  Thy  strength  is  not  equal  to  thy  boast,"  returned 
Joseph;  "I  myself  am  stronger  than  thou  art;  if  thou 
shouldst  draw  thy  sword  I  would  sheathe  it  in  thine 
own  body;  aye,  with  thine  own  sword  would  I  put  thy 
brothers  and  thyself  to  death." 

And  Judah  replied  : 

"  Oh,  my  lord,  God  is  a  witness  between  us  that  I  seek 
not  to  fight;  give  us  our  brother  and  let  us  go  in  peace." 

"  By  the  life  of  Pharaoh,"  answered  Joseph,  "  if  all 
the  kings  of  Canaan  should  come  and  second  your  de- 
mand, I  would  not  surrender  your  brother.  Go  your 
way,  the  rest  of  ye  unto  your  father,  but  Benjamin 
shall  be  my  servant.  He  stole  my  cup  and  his  liberty 
is  forfeit  to  me." 

"What  profit  is  the  name  of  king  to  such  as  thou?" 
retorted  Judah.  "A  king's  household  contains  much 
gold  and  silver  in  vessels  and  utensils,  and  lo,  thou 
speakest  much  about  a  poor  silver  cup,  which  thou  thy- 
self hast  placed  in  our  brother's  sack.  God  forbid  that 
a  descendant  of  Abraham  should  steal  from  thee,  or  from 
any  other,  king,  prince,  or  whatever  he  may  be.  Be 
silent  now  about  this  for  thine  own  sake,  lest  it  become 
known  abroad  and  people  say,  '  Lo,  for  a  trilling  silver 
cup  the  great  viceroy  of  Egypt  fought  with  men  and 
took  one  of  them  for  a  servant;'  for  thine  own  sake, 
say  no  more." 

But  Joseph  merely  repeated  what  he  had  said : 

"  Go  ye,  and  leave  your  brother  with  me;  the  law 
makes  him  my  servant ;  get  ye  gone,  and  take  the  cup 
with  ye." 

"  Never,"  exclaimed  Judah  ;  "  we  would  not  forsake 


Joseph's  greatness  and  Jacob's  entry  into  egypt.  127 

our  brother  for  a  thousand  cups,  or  for  any  sum  of  money 
which  thou  couldst  name." 

Then  Joseph  replied  quickly, 

"  But  you  did  forsake  and  abandon  your  brother;  aye, 
and  sold  him  for  twenty  silver  pieces." 

"  Give  us  our  brother,"  reiterated  Judah.  "God  is  my 
witness  I  desire  no  quarrel  with  thee ;  let  us  depart 
without  a  brawl.  What,  oh  what  can  we  say  to  our 
father  if  we  return  without  the  lad?  his  grief  would 
kill  him  ;  and  we,  what  could  we  say  ?" 

"  Say  to  him,"  said  Joseph,  "  that  the  rope  followeth 
the  bucket."='= 

"  Woe,  woe  unto  the  king  who  speaks  a  false  judg- 
ment," cried  Judah. 

"Say  naught  of  false  judgments,"  replied  Joseph, 
"did  ye  not  speak  untruths  unto  your  father  saying,  '  A 
wild  beast  has  devoured  Joseph  ?'  Did  ye  not  sell  him 
to  the  Midianites  for  twenty  pieces  ?  Say  naught ;  be 
dumb  in  shame." 

"  Now  does  the  fire  of  Shechem  burn  w^ithin  me," 
thundered  Judah  ;  "thyself  and  thy  country  shall  perish 
in  the  fierce  flame  of  my  w^rath." 

In  the  meantime,  during  this  scene,  Joseph  had  dis- 
patched Menasseh,  his  son,  to  order  troops  to  his  palace, 
and  now  they  came  at  full  speed,  armed  and  equipped 
at  short  notice.  Five  hundred  mounted  soldiers,  two 
thousand  on  foot,  and  four  hundred  reserve  guard  of 
veterans.  With  cries  and  shouts  they  surrounded  the 
sons  of  Jacob,  who  were  exceedingly  terrified  and  trem- 
bled for  their  lives. 

Then  Joseph  said  to  Judah, 

*  Meaning  that  Joseph  was  the  rope  and  Benjamin  the  bucket. 


128  SELECTIONS    FROM    THE    TALMUD. 

"Tell  me,  I  pray,  why  thou  alone  of  all  thy  company 
didst  fight  so  zealously  for  the  lad  ?" 

And  Judah  answered, 

"  Know  that  I  became  a  surety  with  our  father  for  the 
lad's  safe  return.  '  If  he  comes  not  back  with  us,'  I  said, 
'  Lo,  I  shall  be  considered  as  sinning  before  thee  all  my 
da3^s.'  Oh,  my  lord,  let  me  find  grace  in  thy  eyes;  let 
me  but  take  the  lad  home  to  his  father,  and  I  will  return 
to  take  his  place  as  thy  servant.  See,  I  am  stronger 
and  older  than  he  is,  let  me  be  thy  servant  instead  of 
Benjamin." 

"Upon  one  condition,"  replied  Joseph,  "the  lad  may 
go  with  you.  Bring  before  me  his  brother,  his  mother's 
son  of  wdiom  you  have  spoken,  and  I  will  take  him  in 
place  of  Benjamin.  You  did  not  become  a  surety  for 
him  to  your  father,  therefore  let  me  have  him,  and  the 
brother  for  whom  you  did  become  a  surety  shall  return 
home  with  you." 

Then  Simeon  drew  near  and  answered, 

"Did  we  not  tell  my  lord,  when  first  we  came  before 
him,  that  this  lost  brother  we  could  not  find  ?  Where- 
fore will  my  lord  speak  such  idle  words  ?  We  know 
not,  alas,  whether  this  brother  be  alive  or  dead." 

"  Suppose,  then,"  said  Joseph,  "that  I  should  call  him 
before  me,  will  ye  then  give  him  to  me  in  place  of  Ben- 
jamin?" And  raising  his  voice  he  called  aloud,  "Jo- 
seph !  Joseph !  Appear  Joseph,  and  sit  before  thy 
brethren." 

The  sons  of  Jacob  wondered  much  at  these  words, 
and  their  blood  grew  chill  as  they  looked  around  in  fear 
and  amazement  to  see  from  whence  their  brother  was 
to  appear. 

And  Joseph  said  to  tliem  : 

"  Why  do  ye  look  around  ?     Your  brother  is  before 


Joseph's  greatness  and  Jacob's  entry  into  egypt.  129 

you.  I  am  Joseph  whom  ye  sold  to  Egypt.  But  nay, 
be  not  ahirmed,  ye  were  but  instruments,  and  to  save 
life  did  God  send  me  hither." 

And  the  men  were  much  frightened,  and  Judah  espe- 
cially was  terrijfied  at  the  startling  words.  Benjamin, 
who  was  in  the  inner  court,  heard  them,  and  hurrying 
before  Joseph  he  threw  himself  upon  the  latter's  breast, 
and  kissing  him,  they  wept  together.  The  other  broth- 
ers too  were  much  affected,  and  the  people  about  won- 
dered, and  the  report  of  the  occurrence  reached  Pha- 
raoh's palace. 

Pharaoh  was  pleased  with  the  news,  and  sent  a  depu- 
tation of  his  officers  to  welcome  Joseph's  brethren, 
and  to  bid  them,  in  his  name,  to  bring  their  families 
and  their  household  goods  and  make  their  homes  in 
Egypt. 

And  Joseph  clad  his  brethren  in  new  and  elegant 
garments,  and  made  them  many  generous  presents,  and 
gave  to  each  of  them  three  hundred  pieces  of  silver; 
and  then  he  took  them  before  Pharaoh  and  introduced 
them  to  the  king. 

And  when  Pharaoh  saw  what  goodly  men  the  sons  of 
Jacob  were,  he  was  much  pleased  and  very  gracious 
towards  them. 

And  when  it  became  time  for  them  to  return  to  Ca- 
naan, Joseph  procured  eleven  of  Pharaoh's  chariots 
and  added  to  them  his  own,  for  their  accommodation. 
And  he  sent  rich  presents  to  his  father,  and  garments 
and  presents  to  the  children  of  his  brothers  and  sister, 
and  to  his  brothers'  wives.  And  he  accompanied  his 
brethren  upon  their  journey  to  the  boundaries  of  Egypt, 
and  parting  with  them,  he  said  : 

"Do  not,  my  brethren,  quarrel  on  the  way.  This 
thing  was  wrougiit  through  God's  wisdom ;  ye  were  but 

9 


130  SELECTIONS    FROM    THE    TALMUD. 

the  instruments  to  save  from  famine  and  hunger  a  vast 
multitude."  He  also  commanded  them  to  be  careful  in 
imparting  the  great  news  thej  carried  to  their  father, 
lest  speaking  suddenly  it  might  have  a  bad  effect  upon 
so  old  a  man.  And  the  sons  of  Jacob  returned  unto 
the  land  of  Canaan  in  gladness  with  happy  hearts. 

And  it  came  to  pass  when  they  drew  near  to  Canaan 
that  they  said  one  to  the  other,  "How  shall  we  break 
this  news  unto  our  father.  We  cannot  tell  him  sud- 
denly that  Joseph  is  still  alive." 

But  it  chanced  when  they  reached  Beer-Shebah  that 
Serach,  the  daughter  of  Aslier,  came  to  meet  her  father 
and  her  uncles.  And  Serach  was  a  sweet  singer,  and 
she  played  upon  the  harp. 

So  they  said  unto  her,  "Take  thy  harp,  and  go  and 
sit  before  our  father  and  play  to  him,  and  as  thou  play- 
est,  sing,  sing  of  his  son  Joseph,  and  let  him  know  in 
this  manner  that  Joseph  lives." 

And  the  maiden  did  as  she  was  bid,  and  sitting  be- 
fore her  grandfather,  she  sang  to  him  a  song,  wherein 
she  repeated  seven  times  these  words : 

"  Lo,  Joseph  is  not  dead  ;  he  lives, 
My  uncle  rules  o'er  Egypt's  land." 

And  Jacob  was  pleased  with  her  singing  and  play- 
ing; happiness  seemed  to  find  birth  in  his  heart  at  her 
sweet  voice,  and  he  smiled  upon  the  maiden  and  blessed 
her.  And  while  he  was  talking  to  her  his  sons  arrived 
with  their  horses  and  chariots,  and  Jacob  arose  and 
met  them  at  the  door,  and  they  said  to  him,  "We  have 
joyful  tidings  for  our  father.  Joseph,  our  brother,  is 
still  alive,  and  he  is  ruler  over  all  the  land  of  Egypt." 

But  Jacob  remained  cool  and  unaffected,  for  he  did 


Joseph's  greatness  and  Jacob's  entry  into  egypt.  131 

not  believe  their  words,  until  he  saw  the  presents  which 
Joseph  had  sent,  and  all  the  signs  of  his  greatness ; 
then  his  eyes  brightened  and  gladness  sparkled  in  their 
depths,  and  he  said, 

"Enough,  my  son  lives;  I  will  go  and  see  him  before 
I  die." 

And  the  inhabitants  of  Beer-Sheba  and  the  surround- 
ing countries  heard  the  news,  and  came  and  congratu- 
lated Jacob,  and  he  made  a  great  feast  for  them.  And 
he  said,  "I  will  go  down  to  Egypt  and  see  my  son,  and 
then  will  I  return  to  Canaan,  as  the  Lord  has  spoken 
to  Abraham,  giving  this  land  unto  his  seed." 

And  the  word  of  the  Lord  came  to  Jacob,  saying, 
"Go  down  to  Egypt;  be  not  afraid,  for  I  am  with  thee, 
and  will  make  of  thee  a  great  nation." 

And  Jacob  commanded  his  sons  and  their  families  to 
prepare  to  go  down  with  him  to  Egypt,  as  the  Lord  had 
spoken,  and  they  arose  and  started  upon  the  way. 
And  Jacob  sent  Judah  in  advance,  to  announce  his 
coming  and  to  select  a  place  for  his  residence. 

And  when  Joseph  learned  that  his  father  was  upon 
the  way,  he  gathered  together  his  friends  and  officers, 
and  soldiers  of  the  realm,  and  they  attired  themselves 
in  rich  garments  and  gold  and  silver  ornaments,  and 
the  troops  were  armed  with  all  the  implements  of  war, 
and  they  gathered  together  and  formed  a  great  company 
to  meet  Jacob  upon  the  way  and  escort  him  to  Egypt. 
Music  and  gladness  filled  the  land,  and  all  the  people, 
the  women  and  the  children,  assembled  upon  the  house- 
tops to  view  the  magnificent  display. 

Joseph  was  dressed  in  royal  robes,  with  the  crown  of 
state  upon  his  head ;  and  when  he  came  within  fifty 
cubits  of  his  father's  company,  he  descended  from  his 
chariot  and  walked  to  meet  his  father.     And  when  the 


132  SELECTIONS    FROM    THE    TALMUD. 

nobles  and  princes  saw  tliis,  tliey,  too,  descended  from 
their  steeds  and  chariots  and  walked  with  him. 

And  when  Jacob  saw  all  this  great  procession,  he 
wondered  exceedingly,  and  he  was  ranch  pleased 
thereat,  and  turning  to  Judah  he  asked,  "  Who  is  the 
man  who  marcheth  at  the  head  of  this  great  array,  in 
royal  robes?"  and  Judah  answered,  "That  is  thy  son." 
And  when  Joseph  drew  nigh  to  his  father  he  bowed 
down  before  him,  and  his  ofi&cers  also  bowed  low  to 
Jacob. 

And  Jacob  ran  towards  his  son  and  fell  upon  his 
neck  and  kissed  him,  and  they  wept.  And  Joseph 
greeted  his  brethren  with  afi'ection. 

And  Jacob  said  to  Joseph,  "Now  let  me  die.  I  have 
seen  thy  face,  my  eyes  have  beheld  thee  living  and  in 
great  honor." 

And  the  great  company  escorted  Jacob  and  his  family 
to  Egypt,  and  there  Joseph  gave  to  his  relatives  the  best 
of  the  land,  even  Goshen. 

And  Joseph  lived  in  the  land  and  governed  it  wisely. 
And  the  two  sons  of  Joseph  were  great  favorites  with 
their  grandflither,  and  were  ever  in  his  house.  And 
Jacob  taught  them  the  ways  of  the  Lord,  and  pointed 
out  to  them  the  path  of  happiness  and  peace  in  His 
service. 

And  Jacob  and  his  family  lived  in  Goshen,  and  had 
possession  of  the  land  and  multiplied  therein  exceed- 
ingly. 


DEATH  OF  JACOB  AND  HIS  SONS.  133 


CHAPTER    VI. 

DEATH  OF  JACOB  AND  HIS   SONS — MOSES — THE  DELIVERANCE 
FROM   EGYPT. 

Jacob  lived  in  the  land  of  Egypt  for  seventeen  3^ears, 
and  all  the  years  of  his  life  were  one  hundred  and 
forty-seven. 

And  Jacob  grew  very  sick,  and  being  old  and  feeble, 
he  sent  for  his  son  Joseph,  and  said  to  him, 

"Behold,  I  am  going  to  die.  Listen,  my  son.  The 
God  of  your  fathers  will  surely  visit  you  in  the  days  to 
come  and  carry  back  His  people,  as  He  has  sworn,  to 
the  land  which  He  has  given  to  you  and  your  descend- 
ants. Do  not  bury  me  in  Egjq^t,  but  in  the  cave  of 
Machpelah,  in  Hebron,  in  the  land  of  Canaan,  next  to 
my  parents." 

Jacob  made  his  sons  swear  to  bury  him  as  he  had 
requested,  and  he  said  to  them, 

"Serve  the  Lord  your  God,  and  He  will  deliver  ye 
from  all  trouble  even  as  He  delivered  your  fathers." 
He  bade  them  call  all  their  children  before  him,  and  he 
blessed  them  and  their  fathers  also,  according  to  the 
blessings  which  are  recorded  in  Holy  Writ. 

And  Jacob  said  unto  Judah, 

"Thou,  my  son,  art  stronger  than  all  thy  brethren, 
and  from  thy  loins  will  kings  arise.  Teach  thy  children 
how  they  may  protect  themselves  from  enemies  and 
evil-doers;"  then  turning  to  his  children,  he  said, 

"Thus  shall  ye  carry  me,  after  my  death,  to  my  rest- 


134  SELECTIONS    FROM    THE    TALMUD. 

ing-place  in  the  cave  of  Maclipelah.  Ye,  my  sons  and 
not  your  children,  shall  bear  me.  Judah,  Issachar, 
and  Zebulun  shall  carry  the  eastward  corner  of  my  bier; 
Reuben,  Simeon,  and  Gad  shall  carry  at  the  south; 
Ephraim,  Menasseh,  and  Benjamin  at  the  western  end, 
and  Dan,  Asher,  and  Naphtali  to  the  north. 

"  Levi  shall  not  carry  or  help  to  carry  my  bier,  for  his 
descendants  will  bear  the  ark  of  God's  covenant  through 
Israel's  host ;  neither  shall  Joseph  assist  in  carrying, 
for  he  is  a  king ;  his  sons  shall  take  his  place,  and  walk 
beside  his  brother  Benjamin.  As  I  have  spoken  do  ; 
diminish  not  from  my  words. 

"And  it  shall  come  to  pass,  if  ye  do  as  I  have  com- 
manded, that  God  will  visit  ye  with  happiness  and 
give  peace  to  your  children  after  ye. 

"And  now,  my  sons,  honor  one  another,  and  live 
peacefully,  family  and  family,  together.  Teach  your 
children  to  love  God,  and  observe  His  commandments, 
in  order  that  their  days  may  be  prolonged,  for  God  will 
guard  those  who  do  justly,  and  walk  in  righteousness 
through  all  His  ways." 

And  the  sons  of  Jacob  responded,  "All  that  you 
have  commanded  us,  our  father,  we  will  do.  May  God 
be  with  us." 

And  Jacob  answered, 

"  The  Lord  will  be  with  ye  if  ye  depart  not  from 
His  ways  to  the  right  hand  or  to  the  left.  Behold,  I 
know  that  great  troubles  will  come  upon  ye,  upon 
your  children,  and  your  children's  children  in  this  land 
of  Egypt  in  the  days  to  come.  But  serve  God,  and  He 
will  prove  your  salvation.  He  will  bring  ye  out  of 
Egypt,  aye,  back  to  the  land  of  your  fathers,  to  inherit 
it,  and  dwell  therein  in  safety." 


DEATH  OF  JACOB  AND  HIS  SONS.  135 

And  when  Jacob  had  finished  these  words,  he  drew 
his  feet  into  the  bed,  and  was  gathered  unto  his  fathers. 

And  when  Joseph  saw  that  his  father  was  dead,  he 
fell  upon  the  cold  face,  and  wept  bitterly,  and  cried 
aloud  in  anguish,  "  My  father ;  oh,  my  fatlier  !" 

And  the  family  of  Jacob,  his  sons,  and  their  wives 
and  children  rent  their  garments  and  clothed  them- 
selves in  sackcloth  and  ashes,  and  mourned  for  the 
patriarch.  And  the  Egyptians  who  knew  Jacob  mourned 
for  him  also. 

Then  Joseph  commanded  the  physicians  to  embalm 
his  father's  body,  and  he,  with  all  his  family  and  rela- 
tives and  Egyptian  friends,  lamented  for  seventy  days. 

After  these  days  of  mourning  Joseph  aj^proached 
Pharaoh  the  king,  and  said  to  him,  "  Let  me  go  up,  I 
pray  thee,  to  bury  my  father ;  I  will  then  return,"  and 
Pharaoh  answered,  "  Go  in  peace  and  bury  thy  father." 

And  Joseph  arose  and  prepared  with  his  brethren  to 
carry  their  father's  body  to  Canaan,  as  he  had  com- 
manded them. 

And  Pharaoh  issued  a  proclamation  requesting  the 
citizens  of  Egypt  to  honor  Joseph  by  participating  in 
Jacob's  funeral,  and  showing  the  last  marks  of  respect 
to  him.  And  the  citizens,  in  large  numbers,  acquiesced 
in  the  wishes  of  the  king. 

And  there  went  up  with  Joseph  and  his  brethren  all 
the  servants  of  Pharaoh  and  the  elders  of  his  house, 
and  the  elders  of  the  land  of  Egypt,  and  the  princes 
and  noblemen,  and  all  attached  to  Joseph's  household. 

And  the  sons  of  Jacob  carried  the  bier  on  which 
rested  their  father's  remains  as  he  had  commanded 
them,  and  there  rested  upon  the  bier  a  sceptre  and  a 
crown  of  gold. 

And  the  troops  of  Egypt  followed  Jacob's  body,  in- 


136  SELECTIONS    FROM    THE    TALMUD. 

fantiy  and  cavalry,  and  the  body-guard  of  Pharaoh,  and 
Joseph's  body-guard  also. 

And  it  came  to  pass,  when  the  funeral  train  reached 
the  threshing  floor  of  Atad,  beyond  the  Jordan,  they 
rested  there,-  and  mourned  with  great  lamentation. 

And  when  the  kings  of  Canaan  heard  that  the  fune- 
ral cortege  of  Jacob  was  approaching,  they  started  forth 
to  meet  the  same,  to  express  their  grief  and  love  for 
the  departed  patriarch. 

And  Esau,  Jacob's  brother,  came  also  with  his  sons 
and  the  men  of  his  belonging,  and  then  the  funeral 
proceeded  to  Hebron,  to  the  cave  of  Machpelah. 

But  when  they  reached  the  cave,  lo,  Esau  and  his 
sons,  and  his  followers,  approached  Joseph  and  his 
brethren,  saying : 

"  Jacob  shall  not  be  buried  here ;  this  cave  is  ours 
and  our  father's." 

Then  Joseph  and  his  brethren  were  very  wroth,  and 
Joseph  said  to  Esau, 

"  What  is  this  which  thou  hast  spoken  ?  Did  not 
my  father,  Jacob,  buy  from  thee,  after  the  death  of 
Isaac,  all  thy  possessions  in  the  land  of  Canaan,  aye, 
five-and-twenty  years  ago,  for  a  large  sum  of  money, 
that  it  might  be  an  inheritance  to  his  children  forever? 
Why  speakest  thou  in  this  manner  ?" 

And  Esau  answered : 

"  I  sold  naught  to  Jacob." 

"  We  have  the  deeds,"  returned  Joseph,  "  and  thine 
own  signature  shall  prove  that  the  truth  is  on  our  side." 

"  Bring  me  the  deeds  then,"  said  Esau,  "  and  all  that 
I  have  written  will  I  do.'' 

Then  Joseph  called  to  him  his  brother  Naphtali, 
w^io  was  more  swift  of  foot  than  the  roebuck,  and  so 


DEATH  OF  JACOB  AND  HIS  SONS.  137 

light  of  step  that  he  could  run  over  the  tassel-topped 
corn  and  it  would  bend  not  beneath  his  tread. 

And  Joseph  said  to  Naphtali : 

"  Get  quickly  to  Egypt  and  bring  to  me  the  deeds  for 
the  cave,  also  the  deed  whereby  Esau  sold  his  birth- 
right to  our  father;  get  thee  quickly,  and  return  in 
haste." 

And  when  Esau  learned  that  Naphtali  had  departed 
upon  this  errand  he  stopped  further  proceeding  in  the 
funeral  rites,  and  Joseph  and  his  brethren  guarded  their 
father's  body  and  the  burial  cave. 

With  the  next  day  a  fight  began  between  the  two 
factions ;  Esau  and  his  retainers  on  the  one  side,  and 
Joseph,  the  Hebrews,  and  those  who  had  followed  the 
funeral  train  from  Egypt,  on  the  other. 

Now  among  this  latter  party  was  Husliim,  the  son  of 
Dan.  He  was  dumb,  and  was  placed  to  keep  watch 
over  the  coffin  containing  the  remains  of  his  grand- 
father. Though  not  in  the  conflict,  he  noticed  that 
something  unusual  was  occurring,  and  asking  by  signs 
of  those  who  came  near  him  why  the  dead  was  not 
buried,  he  learned  of  Esau's  interference,  and  the  stop- 
page of  the  rites. 

It  came  to  pass,  when  he  fully  understood  this,  that 
his  anger  was  roused,  and  hurrying  into  the  midst  of 
the  combat,  he  singled  out  Esau,  and  struck  his  head 
from  his  shoulders  with  one  blow.  Then  the  children 
of  Jacob  prevailed  over  their  opponents.  Of  Esau's 
company  forty  men  were  killed,  while  the  other  party 
suffered  no  loss.  So  with  the  death  of  Esau  the  fears 
expressed  by  Rebecca  when  Esau  intended  to  kill 
Jacob,  "Why  should  I  be  deprived  of  both  of  you  in 
one  day?"  (Gen.  32  :  45),  seemed  to  be  verified. 

Then  Jacob  was  buried  in  the  cave  of  Machpelah,  and 


138  SELECTIONS    FROM    THE    TALMUD. 

the  sons  of  Esau  witnessed  the  interment.  For  seven 
days  Joseph  and  his  brethren  remained  in  their  houses, 
mourning  and  attending  not  to  their  usual  avocations ; 
and  after  tliis,  though  they  discharged  their  daily  duties, 
they  mourned  for  twelve  months,  and  since  that  time 
such  has  been  the  custom  of  the  Jews  on  the  death  of 
a  near  relative. 

The  defeated  children  of  Esau  fled  with  Eliphas,  the 
son  of  Esau,  carrying  Esau's  body  with  them.  His  head 
was  buried  in  Hebron,  where  he  fell,  but  his  body  they 
buried  at  the  mount  of  Se'ir. 

And  it  came  to  pass  in  the  thirty-second  year  after 
the  children  of  Israel  had  gone  down  into  Egypt,  that 
Pharaoh  the  friend  of  Joseph  died.  Joseph  was  then 
seventy-one  years  of  age.  Before  his  death,  Pharaoh 
commanded  his  son  who  succeeded  him,  to  obey  Joseph 
in  all  things,  and  the  same  instructions  he  left  in  writing. 
This  pleased  the  people  of  Egypt,  for  they  loved  Joseph 
and  trusted  implicitly  in  him.  Thus  while  this  Pha- 
raoh reigned  over  Egypt  the  country  was  governed  by 
Joseph's  advice  and  counsel.  The  Lord  was  with  him, 
and  all  his  undertakings  proved  successful.  His  wis- 
dom seemed  to  grow  greater  daily,  and  all  Egypt  de- 
lighted in  showing  him  honor  and  respect.  For  eighty 
years  Joseph  ruled  Egypt,  and  his  brothers  dwelt  in 
Goshen  in  safety  and  were  fruitful  and  multiplied  ex- 
ceedingly;  and  they  served  the  Lord  in  the  manner 
which  their  father  Jacob  had  taught  them. 

Joseph  lived  in  Egypt  ninety-three  years,  being  as  a 
prince  of  the  country  eighty  years  of  that  time;  and 
then  the  days  drew  nigh  when  he  felt  the  hand  of  death 
approaching.  He  sent  for  his  brothers  and  all  their 
children,  and  they  drew  around  his  bed. 


DEATH    OF    JACOB    AND    HIS    SONS.  139 

"  Behold,"  said  he,  "  I  am  going  to  die,  but  God  will 
surely  visit  ye  and  bring  ye  out  from  this  land  into 
the  land  which  He  hath  sworn  unto  your  fathers  to  give 
unto  ye.  And  now  when  the  Eternal  thus  visits  ye 
and  leads  ye  out  from  Egypt,  take  my  bones  away 
from  here  with  ye." 

Joseph  made  the  children  of  Israel  swear,  for  them- 
selves and  their  descendants,  to  carry  with  them  his 
bones  when  they  should  go  up  out  of  Egypt. 

And  Joseph  died  at  the  age  of  one  hundred  and  ten 
years,  in  the  seventy-first  year  after  the  children  of 
Israel  had  entered  Egypt,  and  his  body  was  embalmed 
and  afterwards  laid  in  the  ground  near  the  banks  of  the 
river  Nile.  And  all  Egypt  wept  for  Joseph  seventy 
days,  and  his  brethren  mourned  for  him  seven  days  as 
they  did  for  Jacob  his  father. 

Then  Pharaoh  took  the  dominion  in  his  own  hands, 
and  governed  the  people  wisely  and  in  good  faith. 

In  the  same  year  Zebulun,  the  son  of  Jacob,  died  at 
the  age  of  one  hundred  and  fourteen  years ;  and  five 
years  later  Simeon  died,  aged  one  hundred  and  twenty 
years.  Four  years  after  this  Reuben  died,  aged  one 
hundred  and  twenty-five  years ;  and  Dan  died  the  next 
year  one  hundred  and  twenty-four  years  old.  Issachar 
died  a  year  later,  aged  one  hundred  and  twenty-two ; 
and  Asher  followed  him  aged  one  hundred  and  twenty- 
three.  Gad  departed  the  next  year,  one  hundred  and 
twenty-five  years  old ;  and  Judah  the  year  following  at 
the  age  of  one  hundred  and  twenty-nine  years.  Naph- 
tali  lived  one  year  later,  and  died  at  the  age  of  a  hun- 
dred and  thirty-two  years;  and  Levi  died  the  year 
after,  one  hundred  and  thirty-seven  years  of  age,  living 
to  a  greater  age  than  that  reached  by  any  of  his  brethren. 

After  the    death   of  Joseph   and   his   brothers,   the 


140  SELECTIONS    FROM    THE    TALMUD. 

Egyptians  began  to  afflict  the  Israelites,  and  they  em- 
bittered their  lives  from  that  day  even  until  the  day 
when  they  went  up  out  of  the  land.  They  deprived 
them  of  the  fruitful  land  which  Joseph  had  given 
them,  and  of  the  houses  which  they  had  built,  and  the 
homes  they  had  made  for  themselves.  The  hand  of  the 
Egyptians  grew  constantly  heavier  upon  the  people  till 
their  lives  became  a  burden  to  them. 

In  the  hundred  and  second  year  after  Israel  went 
down  to  Egypt,  Pharaoh  the  king  and  that  whole  gene- 
ration of  people  had  died  out,  and  a  new  king  and  a 
new  people  who  knew  not  Joseph,  held  possession  of  the 
land. 

Young  Pharaoh  was  forty-nine  years  of  age  when  he 
was  crowned,  and  as  is  customary  upon  the  assumption 
of  authority  by  a  new  ruler,  his  ministers  came  before 
him  to  tell  of  the  doings  and  progress  of  his  kingdom. 
And  these  spoke  to  him  saying, 

"Behold  these  people,  the  children  of  Israel,  are 
greater  and  mightier  than  we.  Advise  us,  we  pray,  that 
we  may  destroy  them  gradually,  lest  they  so  increase  in 
the  land  as  to  prove  a  snare  and  a  stumbling-block  to 
us.  Perchance  if  war  comes  upon  us  they  may  add 
their  strength  to  the  ranks  of  our  enemies  and  drive  us 
out  of  our  own  country." 

The  king  answered, 

"This  is  my  advice,  and  I  bid  ye  heed  it  well.  The 
fortresses,  Pithom  and  Ra  amses,  are  not  strong  enough 
for  their  purpose  of  protection,  they  should  be  rebuilt 
and  with  greater  care.  Let  us  deal  subtly.  Issue  a 
proclamation  in  my  name,  saying, 

"  'A  decree  of  Pharaoh,  king  of  Egypt.  Every  duti- 
ful citizen  is  requested  to  join  in  the  rebuilding  and 
strengthening  of  the  fortresses  Pithom  and  Ra'amses, 


THE    EGYPTIAN    OPPRESSION.  141 

that  we  may  be  prepared  for  enemies  in  time  of  war. 
Every  citizen  is  called  upon  to  obey  this  behest,  and 
each  day  he  shall  receive  from  the  treasury,  wages  for 
the  work  which  he  has  done.' 

"Then  at  the  outset,  ye,  too,  must  go  to  work,  and 
it  shall  come  to  pass  when  the  Israelites  come  and  join 
ye,  that  ye  shall  pay  them,  as  we  promise,  each  "Hay 
their  wages.  Gradually  ye  and  the  other  Egyptians 
may  stay  away  from  the  work,  until  the  Israelites  are 
prosecuting  it  alone ;  then  appoint  Egyptian  taskmas- 
ters over  them;  and  finally,  when  they  come  to  ye 
one  day  for  what  they  have  earned,  inform  them  that 
henceforth  they  must  labor  without  payment.  If  they 
refuse  or  rebel,  be  ready,  and  comj^el  them  to  submit 
by  force.  Obey  my  words  in  every  particular,  and 
happiness  to  ye  will  be  the  result.  Our  country  will 
be  strengthened  and  the  hard  labor  will  reduce  the  nu- 
merical strength  of  this  people." 

This  advice  pleased  the  Egyptians  greatly,  and  they 
followed  it  implicitly.  The  proclamation  was  issued, 
and  all  the  Israelites,  with  the  exception  of  the  chil- 
dren of  Levi,  obeyed  the.  orders.  Many  Egyptians  took 
part  in  the  work  also,  and  daily  received  their  wages, 
but  they  were  gradually  dismissed,  until  in  about  three 
months'  time  the  Israelites  were  working  alone.  Then 
the  taskmasters,  who  had  been  appointed  over  them, 
withheld  from  them  their  wages,  and  when  they  refused 
to  work,  compelled  them  by  force  to  resume  their  labor. 
Thus  all  the  children  of  Israel,  with  the  exception  of 
those  of  the  tribe  of  Levi,  who  saw  the  snare  of  the 
Egyptians,  and  who  having  refused  to  work  for  wages 
could  not  now  be  compelled  to  labor  without  payment, 
were  kept  steadily  at  this  work,  strengthening  all  the 
strongholds  of  Egypt,  making  bricks  and  laboring  in 


142  SELECTIONS    FROM    THE    TALMUD. 

the  fields,  until  the  Lord  remembered  them  and  deliv- 
ered them  from  the  land. 

But  the  heavier  the  burden  laid  upon  the  Israelites, 
the  more  rapidly  they  appeared  to  increase  in  numbers. 
And  in  the  hundred  and  twenty-fifth  year  after  the 
sons  of  Jacob  had  entered  Egypt,  the  inhabitants  of  the 
land  saw  that  what  they  had  intended  by  their  oppres- 
sion had  failed ;  that  Israel  still  increased.  The  elders 
and  wise  men  therefore  appeared  again  before  the  king, 
and  said, 

"0  king,  live  forever!  According  to  the  advice 
which  thou  didst  give  us  concerning  this  people  Israel, 
have  we  done,  and  yet  it  has  proved  unavailing.  The 
more  we  have  oppressed  them,  the  greater  has  been 
their  increase,  and  now  the  land  of  Goshen  is  filled  with 
them.  To  thy  wisdom  we,  with  all  thy  people,  look 
for  advice  which  shall  reduce  the  number  of  these 
people." 

The  king  answered, 

"  Let  me  hear  from  some  of  ye ;  give  ye  advice  as 
to  what  can  be  done  to  them." 

Then  answered  Job,  from  a  country  in  the  land  of 
Uz,  one  of  the  king's  counsellors,  and  said, 

"If  it  be  pleasing  to  the  king,  I  will  venture  to  speak. 
The  advice  which  the  king  did  give  us  concerning  this 
people  was  good,  and  the  course  which  we  have  pursued 
in  its  carrying  out  we  will  still  continue,  and  the  advice, 
which  I  give  now,  with  permission  of  the  king,  is  but 
in  addition  to  the  same.  Behold,  we  have  been  fearing 
for  many  years  that  a  war  may  come  upon  us;  we  have 
been  also  fearing  that  the  Israelites  may  so  increase  in 
the  land  and  spread  throughout  it  as  to  drive  us  from 
our  own  country.  Now,  if  it  please  the  king,  let  a  royal 
order  be  issued,  and  let  it  be  written  among  the  laws  of 


THE    EGYPTIAN    OPPRESSION.  143 

Egypt,  that  it  may  never  be  changed.  Let  this  order 
decree  the  shedding  of  the  lifeblood  of  every  male  born 
to  these  Hebrews.  If  we  follow  this  advice  and  de- 
stroy every  male,  we  can  have  no  cause  to  fear  treason 
from  this  people  in  the  future." 

This  advice  met  with  the  approbation  of  the  king,  his 
counsellors  and  wise  men,  and  the  king  did  as  Job  had 
recommended.  A  proclamation  was  issued  throughout 
the  land,  dooming  every  male  born  to  the  Hebrews  to 
immediate  destruction. 

There  lived  in  the  land  of  Egypt  a  man  named  Am- 
ram;  he  was  the  son  of  Kehath,  the  son  of  Levi,  the 
son  of  Jacob.  This  man  married  Yochebed,  the  daugh- 
ter of  Levi,  his  father's  sister.  And  the  woman  bore  a 
daughter,  whom  she  called  Mir  yam,  for  this  was  in  the 
days  when  the  Egyptians  embittered  the  life  of  the 
Hebrew^s.  Afterwards  she  bore  a  son,  and  called  him 
Aaron. 

And  it  came  to  pass  in  the  one  hundred  and  thirtieth 
year  after  Israel  had  entered  Egypt,  that  Pharaoh,  the 
king  of  the  land,  dreamed  that  he  was  sitting  on  his 
throne,  and  raising  his  eyes,  saw  before  him  an  old  man 
holding  in  his  hand  a  pair  of  large  balances.  The  old 
man  hung  the  balances,  and  taking  all  the  elders  of 
Egypt,  her  princes  and  officers,  he  bound  them  together 
and  placed  them  on  one  of  the  balances ;  on  the  other 
he  placed  a  lamb,  and  lo,  to  the  wonder  of  the  dream- 
ing man,  the  lamb  weighed  heavier  than  all  the  mighty 
men  of  Egypt. 

Pharaoh  awoke,  and  sending  for  his  officers,  he  re- 
lated to  them  this  dream,  which  caused  them  both  fear 
and  amazement.  Now  among  the  magicians  of  Egypt 
there  was  one  whom  the  king  considered  especially 
wise,  Bil'am,  the  son  of  Be'or.     For  him  the  king  sent. 


144  SELECTIONS    FROM    THE    TALMUD. 

and  desired  an  explanation  of  the  vision.  "  A  great 
evil  will  befall  Egypt  in  the  latter  days,"  replied  Bil'am, 
the  son  of  Be'or.  ''A  son  will  be  born  in  Israel  who 
will  destroy  Egypt,  kill  its  inhabitants,  and  carry  his 
people  out  from  among  them.  Now,  oh  lord  and  king, 
give  heed  to  this  matter,  and  destroy  the  power  of  the 
children  of  Israel  and  their  future  welfare,  before  this 
misfortune  to  Egypt  buds." 

"  What  can  we  do  ?"  inquired  Pharaoh ;  '•'  we  have 
tried  many  plans  without  success." 

Bil'am  answered,  "  Send  for  thy  two  nearest  coun- 
sellors, and  we  will  consult  together." 

And  Pharaoh  sent  for  Re'uel,  the  Midianite,  and  Job, 
his  counsellors,  and  they  appeared  before  him  accord- 
ingly. Then  said  the  king,  "  Ye  have  all  heard  my 
dream  and  its  interpretation ;  now  give  me  your  ad- 
vice ;  how  may  this  people  Israel  be  conquered  ere  this 
threatened  evil  falls  upon  us  ?" 

Re'uel,  the  Midianite,  answered  and  said, 

"  Oh  king,  live  forever !  If  it  be  pleasing  in  thy 
eyes,  oh  king,  cease  to  afhict  this  people.  They  are  the 
chosen  of  God  from  the  olden  days,  and  never  have 
they  been  oppressed  with  impunity.  Pharaoh  of  old 
was  punished  for  Sarah's  sake,  as  was  also  Abimelech 
the  Philistine,  for  the  same  cause.  Jacob  was  delivered 
from  the  toils  both  of  Esau,  his  brother,  and  his  uncle, 
Laban.  Thy  great-grandfather  exalted  their  great- 
grandfather, Joseph,  because  he  recognized  the  wisdom 
which  God  had  implanted  in  him,  and  which  saved  the 
people  of  the  land  from  starvation.  Therefore,  oh 
king,  remove  thy  yoke  from  them  and  let  them  go 
hence  to  Canaan,  the  land  of  the  sojournings  of  their 
forefathers." 

These  words  of  Re'uel,  the  Midianite,  angered  Pha-^ 


THE    EGYPTIAN    OPPRESSION.  145 

raoh,  and  he  sent  him  in  shame  from  his  presence. 
Re'uel  went  out  from  Egypt  that  day  unto  his  own 
country,  carrying  with  him  the  staff  of  Joseph. 

The  king  then  said  to  Job,  his  counsellor, 

"  What  is  thy  opinion  concerning  these  Hebrews?" 

And  Job  answered, 

"Are  not  all  the  inhabitants  of  Egypt  in  the  hands 
of  the  king?  Whatever  may  be  most  pleasing  in  thy 
eyes,  that  do." 

Then  spoke  Bi'lam,  and  said, 

"  None  of  the  means  proposed  for  the  subduing  of 
the  Hebrews  will  prove  successful.  Fire  cannot  prevail 
over  them,  for  Abraham  was  delivered  from  its  power ; 
the  sword  will  fail,  for  Isaac  w^as  delivered  from  its 
edge,  and  a  ram  killed  in  his  stead ;  they  cannot  be  ex- 
terminated by  rigorous  labor,  for  Jacob  worked  day  and 
night  for  Laban,  and  yet  prospered.  Listen,  oh  king, 
to  the  advice  which  I  shall  give  thee.  By  this  means 
only  wilt  thou  be  able  to  prevail  over  them.  Command 
that  all  the  male  children  born  to  these  Hebrews  be 
cast  into  the  river,  for  none  of  their  ancestors  ever 
escaped  from  the  death  in  the  water."* 

This  advice  pleased  Pharaoh,  and  his  princes  and  the 
king  did  according  to  the  words  of  Bi'lam.  A  procla- 
mation was  issued,  and  Pharaoh  sent  his  officers 
through  the  land  of  Goshen  where  the  Israelites  dwelt, 
to  see  that  all  the  male  children  were  cast  into  the 
river  on  their  birth,  while  the  female  infants  were  kept 
alive. 

*  The  three  counsellors  of  Pharaoh  were  dealt  with  by  God  according  to 
their  merits.  Jithro  (Re'uel),  who  desired  to  release  and  relieve  them,  was 
saved  from  destruction,  and  converted  to  Judaism  ;  Job  received  the  pun- 
ishment mentioned  in  the  book  to  which  his  n^rae  is  given  ;  and  "  Bi'lam, 
the  son  of  Beor,  they  killed  him  with  the  sword  "  (Num.  31  :  8). 

10 


146  SELECTIONS    FROM    THE    TALMUD. 

It  came  to  pass  about  this  time  that  Miriam,  the 
daughter  of  Amram,  the  sister  of  Aaron,  prophesied 
and  said,  "A  second  son  will  be  born  to  mj  father  and 
mother,  and  he  will  deliver  the  Israelites  from  the 
Egyptian  power." 

A  second  son  was  born  to  them  according  to  her 
words,  and  when  his  mother  saw  he  was  a  goodly  child 
of  handsome  appearance,  she  hid  him  for  three  months 
in  her  inner  chamber. 

Now  in  those  days  strict  search  was  made  in  the 
houses  of  the  Hebrews  for  male  infants,  and  many 
means  were  used  to  ascertain  the  places  where  their 
parents  concealed  them.  Egyptian  women  carried  in- 
fants into  the  houses  in  Goshen,  and  making  these 
babies  cry,  the  hidden  infants  would  cry  also,  thus  dis- 
covering their  place  of  hiding.  The  women  would  then 
report  to  Pharaoh,  and  officers  would  seize  the  babe 
which  parents  had  vainly  endeavored  to  save. 

And  it  came  to  pass  after  Yochebed  had  succeeded  in 
keeping  her  son  concealed  for  three  months,  the  fact  of 
his  birth  became  known  in  the  above  manner,  and 
his  mother  taking  the  child  quickly,  before  the  officers 
arrived,  hid  him  in  a  box  made  of  bulrushes,  and  con- 
cealed the  same  carefully  in  the  flax  which  grew  along 
the  Nile.  She  sent  Miriam,  her  daughter,  to  watch  the 
box  from  a  distance,  and  observe  what  might  happen 
to  it. 

And  the  day  was  hot  and  sultry,  and  the  air  oppres- 
sive, and  many  of  the  people  came  to  find  relief  from 
the  exhausting  heat  in  the  cooling  waters  of  the  Nile. 
Bathia,  the  daughter  of  Pharaoh,  came  with  this  pur- 
pose attended  by  her  maidens,  and  entering  the  water 
she  chanced  to  see  the  box  of  bulrushes,  and  pitying  the 
infant  she  rescued  him  from  death. 


MOSES    AND    HIS    MISSION.  147 

Many  were  the  names  given  to  the  infant  thus  mi- 
raculously preserved.  Bathia  called  him  "J/o-ses,"  say- 
ing, "I  have  drawn  him  from  out  the  water;"  his  father 
called  him  ^^Heher,'^  because  he  w^as  reunited  to  his 
family;  his  mother  called  him  '■'•  Yehuthiel,'''  ''for,"  said 
she,  "I  Iwped  in  God ;'^  his  sister  called  him  "  Yarad" 
saying,  "I  ivent  doivn  to  the  river  to  watch  him;"  Aaron, 
his  brother,  called  him  ^'- Ahigedore,'^  for  God  had  re- 
paired the  breach  in  the  house  of  Jacob,  and  the  Egyp- 
tians ceased  from  that  time  to  cast  the  infants  into  the 
water;  his  grandfather  called  him  ''^ Ahi  Socho,"  saying, 
"for  three  months  he  was  hidden,"  and  the  children  of 
Israel  called  him  "-  Shemaiah  Ben  Ndhanel^''  because  in 
his  day  God  heard  their  groaning  and  delivered  them 
from  their  oppressors. 

Moses  became  even  as  a  son  to  Cathia,  the  daughter 
of  Pharaoh,  as  a  child  belonging  rightly  to  the  palace  of 
the  king. 

Now  it  came  to  pass  when  Pharaoh  saw  that  the  ad- 
vice of  Bi'lam  did  not  prove  effective,  but  that  the 
Israelites,  on  the  contrary,  seemed  to  increase  and  mul- 
tiply even  more  rapidly  than  before,  he  laid  additional 
labor  upon  them,  and  issued  orders  that  if  any  man 
failed  in  accomplishing  his  full  daily  task,  his  children 
should  be  walled  up  alive  in  the  building  in  which  he 
worked.  This  order  continued  in  effect  for  many 
years. 

About  this  time,  when  Moses  was  three  years  old, 
Pharaoh  sitting  at  his  banquet  table,  with  his  queen 
upon  his  right,  Bathia  at  his  left,  and  his  two  sons, 
with  Bi'lam  and  the  princes  of  his  realm  about  him, 
took  Moses  upon  his  lap.     The  child  stretched  forth 


148  SELECTIONS    FROM    THE    TALMUD. 

his  hand,  and  taking  the  royal  crown  from  Pharaoh's 
head  placed  it  upon  his  own. 

In  this  action  the  king  and  the  people  around  hira 
imagined  they  saw  a  meaning,  and  Pharaoh  asked, 
''How  shall  this  Hebrew  boy  be  punished?" 
Then  said  Bi'Iam,  the  son  of  Be'or,  the  magician, 
"Think  not,  because  the  child  is  young,  that  he  did 
this  thing  thoughtlessly.  Remember,  oh  king,  the 
dream  which  thy  servant  read  for  thee ;  the  dream  of 
the  balances.  The  spirit  of  understanding  is  already 
implanted  in  this  child,  and  to  himself  he  takes  thy 
kingdom.  Such,  my  lord,  hath  ever  been  the  way  of 
his  people,  to  trample  down  those  who  have  dealt 
kindly  with  them,  to  deceitfully  usurp  the  power  of 
those  who  have  reared  and  protected  them.  Abraham, 
their  ancestor,  deceived  Pharaoh,  saying  of  Sarah,  his 
wife,  'She  is  my  sister;'  Isaac,  his  son,  did  the  same 
thing;  Jacob  obtained  surreptitiously  the  blessing  which 
rightfully  belonged  to  his  brother;  he  travelled  to  Meso- 
potamia, married  the  daughters  of  his  uncle,  and  fled 
with  them  secretly,  taking  large  flocks  and  herds  and 
immense  possessions ;  the  sons  of  Jacob  sold  their 
brother  Joseph  into  slavery;  he  was  afterwards  exalted 
by  thy  ancestor  and  made  second  in  Egypt,  and  when  a 
famine  came  upon  the  land,  he  brought  hither  his  father 
with  all  his  family  to  feed  upon  its  substance,  while  the 
Egyptians  sold  themselves  for  food;  and  now,  my  lord, 
this  child  arises  to  imitate  their  actions.  He  mocks 
thee,  oh  king,  thy  elders  and  thy  princes.  Therefore, 
let  his  blood  be  spilled;  for  the  future  welfare  of  Egypt 
let  this  thing  be  done." 

The  king  replied  to  the  words  of  Bi'Iam, 
"We  will  call  our  judges  together,  and  if  they  deem 
the  child  deserving  of  death  he  shall  be  executed." 


MOSES    AND    HIS    MISSION.  149 

When  the  judges  and  wise  men  assembled  according 
to  the  order  of  the  king,  Jithro,  the  priest  of  Midian, 
came  with  them.  The  king  related  the  child's  action 
and  the  advice  which  Bi'lam  had  given  him,  request- 
ing their  opinions  on  the  same. 

Then  said  Jithro,  desirous  to  preserve  the  child's  life, 
"If  it  be  pleasing  to  the  king,  let  two  plates  be  placed 
before  the  child,  one  containing  fire,  the  other  gold.  If 
the  child  stretches  forth  his  hand  to  grasp  the  gold,  we 
will  know  him  to  be  an  understanding  being,  and  con- 
sider that  he  acted  towards  thee  knowingly,  deserving 
death.     But  if  he  grasps  the  fire,  let  his  life  be  spared." 

This  advice  met  with  the  king's  approval,  and  two 
plates,  one  containing  gold,  the  other  fire,  were  placed 
before  the  infimt  Moses.  The  child  put  forth  his  hand, 
and  grasping  the  fire  put  it  to  his  mouth,  burning  his 
tongue,  and  becoming  thereafter  "heavy  of  mouth  and 
heavy  of  tongue,"  as  mentioned  in  the  Bible.  Through 
this  childish  action  the  life  of  Moses  was  saved. 

Moses  grew  up,  a  handsome  lad,  in  the  palace  of  the 
king ;  he  dressed  royally,  was  honored  by  the  people, 
and  seemed  in  all  things  of  royal  lineage. 

He  visited  the  land  of  Goshen  daily,  observing  the 
rigor  with  which  his  brethren  were  treated,  and  inquir- 
ing of  them  why  they  labored  and  were  so  oppressed, 
he  learned  of  all  the  things  which  had  happened  before 
his  birth;  all  things  concerning  the  children  of  Israel 
and  all  things  concerning  himself.  Learning  of  Bi'- 
lam's  desire  to  have  him  destroyed  in  his  infancy,  he 
expressed  enmity  towards  the  son  of  Be'or,  who  fearing 
his  power  and  his  favor  with  the  king's  daughter,  fled 
to  Ethiopia. 

Moses  urged  the  king  of  Egypt  to  grant  the  men  of 


150  SELECTIONS    FROM    THE    TALMUD. 

Goshen  one  day  of  rest  from  their  labor,  in  each  week, 
and  the  king  acceded  to  his  request.* 

And  the  Lord  was  with  Moses,  and  his  fame  extended 
throusrh  all  the  land. 

O 

When  he  was  about  eighteen  years  old,  Moses  visited 
his  father  and  mother  in  Goshen  ;  and  going  also  where 
his  brethren  were  working  he  saw  an  Egyptian  smiting 
a  Hebrew,  and  he  killed  the  Egyptian  and  fled  from 
Egypt,  as  the  occurrence  is  related  in  the  Bible. 

It  came  to  pass  in  those  days  that  the  Assyrians  re- 
belled against  Kikanus,  the  king  of  Ethiopia,  to  whom 
they  were  under  tribute.  Kikanus,  appointing  Bi'lam, 
the  son  of  Be'or,  who  had  fled  from  Egypt,  to  be  his  rep- 
resentative in  his  absence,  marched  forth  with  a  large 
army  and  subdued  the  Assyrians,  and  imposed  heavy 
taxes  upon  them. 

Bi'lam,  the  son  of  Be'or,  was  unfaithful  to  his  trust, 
and  usurping  the  power  he  was  delegated  to  protect,  he 
induced  the  people  of  Ethiopia  to  appoint  him  their  king 
in  place  of  the  absent  Kikanus.  He  strengthened  the 
walls  of  the  capital,  built  huge  fortresses,  and  dug  ditches 
and  pits  between  the  city  and  the  river  Giclion,  which 
compassed  all  the  land  of  Ethiopia. 

When  King  Kikanus  returned  with  his  army,  he  was 
amazed  to  witness  the  preparations  for  defence  which 
had  been  made  during  his  absence,  and  he  thought  that 
the  people  had  feared  an  attack  from  the  kings  of  Ca- 
naan while  he  was  away,  and  had  prudently  made  ready 
for  it.  But  when  the  gates  of  the  city  were  closed 
against  him,  and  he  called  in  vain  to  have  them  opened, 
he  joined  battle  with  the    adherents  of  Bi'lam.     For 

*  Moses  said  :  "  If  you  compel  them  to  labor  steadily  their  strength  will 
fail  them  ;  for  your  own  benefit  and  profit  allow  them  at  least  one  day  in 
the  week  for  rest  and  a  renewal  of  strenirth." 


MOSES    AND    HIS    MISSION.  151 

nine  years  the  war  between  Kikanus  and  Bi'lam  con- 
tinued, with  severe  losses  to  the  former. 

When  Moses  fled  from  Egypt  he  joined  the  army  of 
Kikanus,  and  soon  became  a  great  favorite  with  the 
king  and  with  all  his  companions. 

And  Kikanus  became  sick  and  died,  and  his  soldiers 
buried  him  opposite  the  city,  rearing  a  monument  over 
his  remains,  and  inscribing  upon  it  the  memorable  deeds 
of  his  life.  Then  they  said  to  one  another,  "  What  shall 
we  do  ?  For  nine  years  we  have  been  absent  from  our 
homes ;  if  w^e  attack  the  city  it  is  likely  we  shall  be 
again  repulsed,  and  if  we  remain  here,  the  kings  of 
Edom,  hearing  that  our  leader  is  dead,  will  fall  upon 
us  and  leave  none  alive.  We  had  best  appoint  another 
kins:  in  the  stead  of  Kikanus." 

So  the  army  appointed  Moses  to  be  their  king  and 
leader,  in  the  hundred  and  fifty-seventh  year  after  Israel 
went  down  into  Egypt. 

And  Moses  found  favor  in  the  eyes  of  the  Lord,  and 
he  inspired  his  soldiers  with  courage  by  his  voice  and 
his  example.  He  attacked  the  fortresses  in  mass,  with 
the  blowing  of  trumpets  and  great  enthusiasm,  and  the 
city  was  delivered  into  his  hands ;  eleven  hundred  of 
his  opponents  being  slain  in  the  battle. 

But  Bi'lam,  the  son  of  Be'or,  escaped  and  fled  back 
to  Egypt,  becoming  one  of  the  magicians  mentioned  in 
the  Scriptures. 

And  the  Ethiopians  placed  Moses  upon  their  throne 
and  set  the  crown  of  state  upon  his  head,  and  they  gave 
him  the  widow  of  Kikanus  for  a  wife.  Moses  remem- 
bered, however,  the  teachings  of  his  fathers — how  Abra- 
ham made  his  servant  swear  that  he  would  not  bring 
a  daughter  of  the  Canaanites  to  be  the  wife  of  Isaac,  and 
how  Isaac  had  said  to  his  son  Jacob,  "Thou  shalt  not 
take  a  wife  from  the  daughters  of  the  Canaanites,  neither 


152  SELECTIONS    FROM    THE    TALMUD. 

shalt  thou  intermarry  with  the  descendants  of  Ham ;" 
therefore  the  widow  of  Kikanus  was  a  wife  to  Moses  in 
name  only. 

When  Moses  was  made  king  of  Ethiopia  the  Assyrians 
again  rebelled,  but  Moses  subdued  them  and  placed  them 
under  yearly  tribute  to  the  Ethiopian  dynasty. 

Now,  it  happened  in  the  hundred  and  eightieth  year 
after  Israel  had  gone  down  into  Egypt,  that  there  arose 
thirty  thousand  men  of  the  tribe  of  Ephraim,  and 
formed  themselves  into  companies.  And  they  said, 
"The  time,  mentioned  by  the  Lord  to  Abraham  at  the 
covenant  of  the  pieces  (Gen.  15  :  13),  has  arrived;  we 
will  go  up  out  of  Egypt."  And  trusting  in  their  own 
might  these  men  left  Egypt. 

They  did  not  take  any  provisions  with  them,  save 
what  w^as  necessary  for  a  day's  journey;  they  took 
naught  but  gold  and  silver,  saying,  "  We  shall  be  able 
to  buy  food  of  the  Philistines." 

As  they  travelled  towards  Gath,  they  met  a  party  of 
shepherds  and  said  to  them,  "  Sell  us  your  flocks,  for  we 
are  hungry." 

But  the  shepherds  replied, 

"  The  flocks  are  ours,  and  we  will  not  sell  them  to 
you." 

Then  the  men  of  Ephraim  seized  upon  the  flocks  by 
force,  and  the  shepherds  made  a  great  outcry,  which 
reached  the  ears  of  the  inhabitants  of  Gath,  who  assem- 
bled to  ascertain  its  cause.  And  when  the  Gathites 
learned  how  their  brethren  had  been  treated,  they  armed 
themselves  and  marched  forth  to  battle  with  the  wrong- 
doers; and  many  fell  from  both  parties.  On  the  second 
day  the  men  of  Gath  sent  messengers  to  the  cities  of  the 
Philistines,  saying, 

"Come  and  help  us  smite  these  Ephraimites,  who  have 


MOSES    AND    HIS    MISSION.  153 

come  up  from  Egypt,  seized  our  flocks,  and  battled  with 
us  for  no  cause." 

And  the  Philistines  marched  forth,  about  forty  thou- 
sand strong,  and  they  smote  the  Ephraimites,  who  were 
suffering  from  weariness  and  hunger,  and  there  escaped 
from  the  death  dealt  out  to  Ephraim,  only  ten  men. 

Thus  were  the  men  of  Ephraim  punished  for  going  up 
out  of  Egypt  before  the  time  appointed  by  the  Lord. 

The  bodies  of  those  who  fell  remained  unburied  in 
the  valley  of  Gath,  and  their  bones  were  the  same  bones 
which  rose  up,  endowed  with  life,  in  the  time  of  Ezekiel, 
as  his  prophecies  record. 

The  ten  who  escaped  returned  to  Egypt  and  related 
to  the  children  of  Israel  what  had  occurred  to  them. 

During  this  time  Moses  was  reigning  in  Ethiopia  in 
justice  and  righteousness.  But  the  queen  of  Ethiopia, 
Adonith,  who  was  a  wife  to  Moses  in  name  only,  said 
to  the  people,  "  Why  should  this  stranger  continue  to 
rule  over  you  ?  Would  it  not  be  more  just  to  place  the 
son  of  Kikanus  upon  his  father's  throne,  for  he  is  one 
of  you  ?" 

The  people,  however,  would  not  vex  Moses,  whom 
they  loved,  by  such  a  proposition  ;  but  Moses  volun- 
tarily resigned  the  power  which  they  had  given  him, 
and  departed  from  their  land.  And  the  people  of  Ethi- 
opia made  him  many  rich  presents,  and  dismissed  him 
with  great  honors. 

Moses  being  still  fearful  of  returning  to  Egypt,  trav- 
elled towards  Midian,  and  sat  there  to  rest  by  a  well  of 
water.  And  it  came  to  pass  that  the  seven  daughters 
of  Re'uel  (or  Jithro)  came  to  this  well  to  water  their 
flocks.  The  shepherds  of  Midian  drove  them  away,  de- 
signing to  keep  them  waiting  until  their  own  flocks  had 
been  watered,  but  Moses  interfered  in  their  behalf,  and 
they  returned  home  early  to  tell  their  father  what  had 


*'  154  SELECTIONS    FROM    THE    TALMUD. 

occurred.  Re'uel  then  sent  for  Moses,  and  the  latter 
related  to  him  all  that  had  happened  them  since  his 
flight  from  Egypt.  And  Moses  lived  with  Re'uel,  and 
he  looked  with  favor  upon  Ziporah,  the  daughter  of  his 
host,  and  married  her. 

During  this  time  the  Lord  smote  Pharaoh,  king  of 
Egypt,  with  leprosy.  The  disease  was  exceedingly 
grievous,  and  the  king  suffered  inexpressible  agony. 
And  the  taskmasters  who  were  placed  over  the  Israel- 
ites complained  to  the  king  that  the  latter  were  neglect- 
ing their  work  and  becoming  lazy. 

"  They  are  taking  advantage  of  my  sickness,"  ex- 
claimed the  king,  and  ordering  his  chariot,  he  pre- 
pared to  ride  out  himself  to  upbraid  the  workmen,  and 
to  see  that  they  did  not  shirk  their  labor. 

And  it  happened  as  he  rode  through  a  narrow  pass 
his  horses  lost  their  footing,  the  chariot  was  overturned, 
the  king  was  throw^n  into  the  road,  and  the  wheels  of 
the  chariot  passed  over  him.  The  tender  flesh  was 
torn  from  his  body,  and  the  bones,  which  had  grown 
brittle  with  his  disease,  broke.  His  servants  laid  him 
upon  a  bier  and  carried  him  to  his  palace ;  but  when 
they  laid  him  upon  his  bed  the  king  knew  that  his  time 
to  die  had  come.  And  his  wife  and  his  princes  assem- 
bled, weeping,  around  his  bed,  and  Pharaoh  wept  with 
them ;  and  his  officers  requested  him  to  name  his  suc- 
cessor. 

Now  Pharaoh  had  two  sons  and  three  daughters. 
The  eldest  son  was  a  man  of  foolish  habits  and  excita- 
ble disposition,  while  the  second,  who  was  intelligent 
and  versed  in  the  sciences  of  his  country,  was  yet  a  man 
of  wicked  imagination,  disfigured,  and  a  dwarf.  Yet 
the  king,  taking  into  consideration  his  superior  intelli- 
gence, named  his  second  son  to  reign  after  him. 


MOSES    AND    HIS    MISSION.  155 

For  three  years  Pharaoh  suffered  intense  agony,  then 
he  died,  and  Avas  buried  in  the  place  of  the  kings ;  but 
he  was  not  embalmed,  for  his  body  was  in  too  diseased 
a  state  to  admit  of  manipulation. 

In  the  two  hundred  and  sixth  year  after  Israel  en- 
tered Egypt,  this  Pharaoh  ascended  the  throne  of  the 
land.  And  he  made  the  burden  on  the  children  of 
Israel  heavy  and  oppressive;  he  would  not  continue  to 
allow  them  the  day  of  rest  granted  in  his  father's  time, 
but  made  idleness  during  his  father's  sickness  his  ex- 
cuse for  depriving  them  of  it. 

And  the  children  of  Israel  sighed  in  their  heavy 
bondage,  and  cried  unto  the  Lord.  And  God  heard 
their  voices  and  remembered  his  covenant  with  Abra- 
ham, with  Isaac,  and  with  Jacob. 

Now  while  Moses  was  living  with  Re'uel,  the  Mid- 
ianite,  he  noticed  a  staff  in  the  latter's  garden,  and  he 
took  it,  to  be  a  walking-stick  in  his  hand.  And  this 
was  the  same  staff,  the  staff  of  Joseph,  which  Re'uel  car- 
ried away  with  him  when  he  fled  from  Egypt.  This 
same  staff  Adam  carried  with  him  out  of  Eden.  Noah 
inherited  it,  and  gave  it  afterwards  to  Shem,  his  son. 
It  passed  through  the  hands  of  Shem's  descendants 
until  it  came  into  the  possession  of  Abraham.  When 
Abraham  left  all  his  worldly  goods  to  Isaac  this  staff 
was  numbered  with  them,  and  when  Jacob  fled  from 
his  brother's  anger  into  Mesopotamia,  he  carried  this 
staff  in  his  hand,  and  while  residing  in  Egypt  he  gave 
it  to  Joseph,  his  son. 

And  it  came  to  pass  at  the  end  of  two  years  that  the 
Lord  again  sent  Moses  unto  Pharaoh  to  bring  out  the 
children  of  Israel  from  his  land.  And  Moses  spoke  to 
Pharaoh  all  the  words  which  the  Lord  had  commanded, 


156  SELECTIONS    FROM    THE    TALMUD. 

but  Pharaoh  would  not  hearken  to  them.  Therefore 
the  strength  of  God  was  wielded  against  the  Egyptians, 
and  He  smote  Pharaoh  and  his  officers,  and  his  people, 
with  grievous  plagues. 

Through  the  hands  of  Aaron  God  changed  the  waters 
of  Egypt  into  blood.  They  who  drew  water  from  a 
running  stream,  looked  into  their  vessels,  and  lo,  their 
water  was  red  blood ;  they  who  sought  to  drink  and 
slake  their  thirst,  but  filled  their  mouths  with  blood,  and 
they  who  used  water  in  preparing  bread,  found  blood 
mixed  with  the  dough  upon  their  kneading  troughs. 

Then  the  rivers  brought  forth  frogs,  and  they  entered 
into  the  houses  of  the  Egyptians,  into  their  food  and 
into  their  beds. 

And  still  the  Lord's  arm  was  stretched  forth  in  anger 
over  Egypt,  and  He  smote  the  land  with  the  grievous 
plague  of  lice;  lice  on  man  and  beast,  on  king  and 
queen,  and  all  the  people  of  the  land. 

Then  God  sent  against  Egypt  the  wild  beasts  of  the 
forest.  And  they  entered  the  inhabited  cities  and  de- 
stroyed men  and  cattle,  and  made  great  havoc  in  the 
land.  And  serpents,  and  scorpions,  and  all  manner  of 
reptiles,  with  mice,  weasels,  and  all  manner  of  vermin ; 
and  flies,  and  hornets,  and  all  manner  of  insects  filled 
the  land  of  Egypt  and  fed  upon  it. 

Then  God  sent  a  pestilence  among  the  cattle;  all 
but  a  tenth  part  of  the  cattle  of  the  Egyptians  died 
in  one  night;  but  the  cattle  belonging  to  the  Israelites 
in  Goshen  were  not  affected;  they  lost  not  a  single 
animal. 

Then  the  bodies  of  the  Egyptians  became  sore  and 
full  of  boils,  and  noxious,  and  their  flesh  was  greatly  in- 
flamed. Yet  still  the  anger  of  God  burned  against  them 
and  His  hand  was  still  raised  in  wrath. 


MOSES    AND    HIS    MISSION.  157 

And  God  sent  a  hailstorm  which  destroyed  the  vines 
and  trees,  and  green  herbs  and  growing  plants,  and  the 
people  who  ventured  out  of  their  houses,  and  the  unshel- 
tered cattle  were  killed  by  the  falling  stones.  Then 
great  swarms  of  locusts  filled  the  land,  destroying  all 
that  the  hail  had  spared. 

And  after  this  darkness  covered  all  the  land,  and  for 
three  days  and  three  nights  the  people  could  not  see 
even  their  hands  before  them. 

And  during  this  period  of  darkness  God  smote  those 
of  the  Israelites  who  were  rebellious  of  heart,  and  who 
were  not  desirous  of  obeying  His  commands.  In  the 
darkness  did  God  do  this  that  the  Egyptians  might  not 
rejoice  thereat. 

And  after  this  God  commanded  Moses  and  Aaron  to 
prepare  the  Paysover  sacrifice,  saying,  "  I  will  pass  over 
the  land  of  Egypt  and  slay  the  first  born,  both  of  man 
and  beast."  The  children  of  Israel  did  as  they  had  been 
commanded,  and  it  came  to  pass  at  midnight  that  the 
Lord  passed  over  the  land  and  smote  the  first  born  of 
Egypt,  both  of  man  and  beast. 

Then  there  was  a  great  and  grievous  cry  through  all 
the  land,  for  there  was  not  a  house  without  its  dead ; 
and  Pharaoh  and  his  people  rose  up  in  alarm  and  con- 
suming grief. 

And  Bathia,  the  daughter  of  Pharaoh,  went  forth  to 
seek  Moses  and  Aaron,  and  she  found  them  in  their 
dwelling  singing  praises  to  the  Lord.  And  Bathia  ad- 
dressed Moses,  saying, 

"  Lo,  I  have  nourished  thee  in  my  arms  and  loved 
thee  in  my  heart  even  from  thy  infancy,  and  how  hast 
thou  rewarded  my  care  and  affection  !  Upon  me,  upon 
my  people,  and  upon  my  fiither's  house,  thou  hast  brought 
calamity  and  affliction." 


158  SELECTIONS    FROM    THE    TALMUD. 

"  Have  any  of  the  plagues  troubled  thee  ?"  inquired 
Moses  ;  "  if  so,  tell  me,  I  pray."  And  Bathia  answered, 
"  No."  "  Thou  art  also,"  continued  Moses,  "  the  first 
born  of  thy  mother,  and  yet  thou  art  here  alive  and  well 
before  nie.  Be  comforted,  not  the  slightest  harm  shall 
come  to  thee." 

And  Bathia  answered, 

"  Such  comfort  cannot  profit  me,  when  I  see  this  great 
inisfortune  bearing  down  the  king  my  brother,  his  ser- 
vants, and  his  house." 

"  They  would  not  hearken  to  the  voice  of  God,"  an- 
swered Moses,  "and  therefore  is  this  punishment  meted 
to  them." 

Then  Pharaoh  appeared  before  Moses  and  Aaron, 
and  he  cried  to  them, 

"Arise,  take  thy  brethren,  their  flocks  and  herds,  and 
all  they  have;  leave  naught  behind;  go,  but  entreat 
the  Lord  for  me." 

And  the  Egyptians  sent  the  children  of  Israel  forth 
with  great  wealth,  flocks,  and  herds,  and  precious  things, 
even  as  the  Lord  had  promised  Abraham  in  his  vision 
of  the  "covenant  between  the  pieces." 

The  children  of  Israel  did  not  leave  Egypt  that  night, 
for  they  said,  "We  are  not  men  of  secret  ways,  to  hurry 
off  at  midnight."  They  waited  until  morning,  obtain- 
ing gold  and  silver  vessels  from  their  late  oppressors. 

Moses  took  with  him  the  bones  of  Joseph,  and  the 
others  of  the  people  carried  up  with  them  also  the 
bones  of  Jacob's  other  sons. 

And  the  children  of  Israel  journeyed  from  Railmses 
to  Succoth.  Two  hundred  and  ten  years  after  their 
entrance  into  Egypt,  the  Israelites  departed  therefrom, 
six  hundred  thousand  men,  with  wives  and  children. 


MOSES    AND    HIS    MISSION.  159 

For  three  days  after  the  departure  of  the  Israelites, 
the  Egyptians  were  occupied  in  burying  their  dead,  and 
after  this  they  began  to  talk  together,  saying,  "Moses 
and  Aaron  said  to  Pharaoh,  'We  desire  to  go  a  three 
days'  journey  into  the  wilderness,  to  sacrifice  unto  the 
Lord  our  God;'  now  let  us  rise  up  early  and  follow  after 
them.^  If  they  return  to  Egypt  we  shall  know  them 
for  faithful  men,  but  if  they  do  not  intend  returning, 
we  will  bring  them  back  by  force." 

A  great  host  of  the  Egyptians  followed  after  the  Is- 
raelites, and  came  up  with  them  while  they  were  en- 
camped before  Pi  Hachiroth,  observing  the  festival  of  the 
Lord. 

And  the  Egyptians  called  out  to  them, 

"  Ye  have  been  gone  from  Egypt  five  days,  and  ye 
promised  to  return  in  three;  do  ye  not  intend  to  come 
back?" 

Then  Moses  and  Aaron  answered,  saying, 

"The  Lord  hath  commanded  us  to  keep  on  our  way, 
even  to  the  land  flowing  with  milk  and  honey,  which 
He  swore  unto  our  ancestors  to  give  to  us." 

When  the  Egyptians  saw  that  the  Israelites  had  de- 
termined to  be  independent  of  them,  they  arrayed 
themselves  to  fight  against  their  fleeing  servitors.  But 
God  strengthened  the  hearts  of  His  people,  and  the 
princes  of  Egypt  fled  before  them  back  to  their  land. 

And  when  Pharaoh  learned  what  had  happened  to 
them,  and  how  many  of  them  had  been  slain,  he  ex- 
claimed, 

"We  have  acted  foolishly  in  allowing  these  slaves  to 
leave  us.  We  shall  miss  their  services  in  the  manufac- 
ture of  bricks,  and  in  building  up  our  fortresses.  When 
our    tributaries    hear   of  this    thing,    they   will   rebel  " 


160  SELECTIONS    FROM    THE    TALMUD. 

against  us,  unless  we  take  severe  measures  with  these 
Israelites,  for  they  will  say,  'If  slaves  can  successfully 
rebel  against  them,  how  much  easier  will  it  be  for 
princes  and  rulers  like  ourselves  to  cast  their  yoke  from 
off  our  necks.' " 

Therefore  Pharaoh  assembled  his  wise  men,  his 
magicians,  and  his  elders,  and  taking  counsel  together 
they  resolved  to  pursue  and  recapture  their  bondsmen. 

And  Pharaoh  issued  a  proclamation  calling  upon 
every  fighting  man  to  hold  himself  in  readiness  for  the 
march,  and  the  hosts  of  Egypt  assembled  accordingly. 

Then  Pharaoh  opened  his  treasury  and  gave  presents 
to  every  man  according  to  his  rank,  and  he  spoke  to 
them  in  urbane  and  gracious  tones,  saying, 

"  Behold,  in  wars,  the  soldier  gains  the  spoil,  but  it 
belongs  unto  his  king,  such  is  the  law  5  but  in  this  in- 
stance I  will  divide  equally  with  you. 

"  The  law  requires  the  soldier  to  advance  in  battle, 
even  in  the  front  of  the  conflict,  but  on  this  occasion 
I  will  lead  and  ye  shall  follow  me.  The  law  com- 
mands the  king's  servants  to  prepare  his  chariot,  but 
see,  this  day  I  will  prepare  it  myself" 

The  words  of  Pharaoh  pleased  the  soldiers,  and  they 
cheerfully  armed  themselves  with  swords  and  spears, 
with  bows  and  arrows. 

And  the  Israelites  were  encamped  by  the  Red  Sea, 
and  lifting  up  their  eyes  they  beheld  the  Egyptians 
marching  upon  their  rear.  And  their  hearts  became 
filled  with  terror,  for  the  waters  were  before  them  and 
their  enemies  behind,  and  they  cried  aloud  unto  the 
Lord. 

And  there  was  great  division  of  opinion  among  them. 
Those  who  differed  divided  themselves  into  four  parties, 


MOSES    AND    HIS    MISSION.  161 

and  Moses  replied  to  each  of  them  in  a  suitable  man- 
ner. 

The  first  party,  composed  of  the  tribes  of  Reuben, 
Simeon,  and  Issachar,  wished  to  throw  themselves  into 
the  sea,  for  they  could  see  no  hope  of  escape.  But 
Moses  said  to  them, 

"  Fear  not ;  stand  firm  and  see  the  salvation  of  the 
Lord  that  He  will  do  for  ye  this  day." 

The  tribes  of  Zebulun,  Naphtali,  and  Benjamin 
favored  a  return  to  Egypt.     To  them  Moses  said, 

"As  ye  have  seen  the  Egyptians  this  day,  ye  shall 
not  see  them  again  any  more,  forever." 

The  tribes  of  Judah  and  Joseph  desired  to  meet  the 
Egyptians  and  to  fight  with  them.     But  Moses  said, 

"Keep  your  position;  the  Lord  will  fight  for  ye, 
and  ye  shall  hold  your  peace." 

The  fourth  party,  the  tribes  of  Levi,  Gad,  and  Asher, 
counselled  a  sudden  attack,  a  surprise,  upon  the  Egyp- 
tians, thinking  that  it  would  confuse  and  weaken  them, 
and  to  these  Moses  said, 

"  Move  not ;  fear  nothing ;  only  call  upon  the  Lord 
to  deliver  ye  out  of  their  hands." 

And  it  came  to  pass  after  Moses  had  spoken  these 
words  that  he  rose  up  in  the  midst  of  the  people,  and 
he  prayed  unto  the  Lord,  saying, 

"  I  beseech  thee,  oh  Lord,  God  of  the  universe,  to 
save  this  people  which  thou  hast  brought  forth  from 
Egypt.  Let  not  the  Egyptians  triumph,  and  say 
vauntingly,  '  Our  hand  is  strong.' " 

And  the  Lord  said  to  Moses, 

"  Wherefore  cry  unto  me  ?  Speak  unto  the  children 
of  Israel  and  bid  them  to  go  forward." 

And  Moses  stretched  forth  his  rod  over  the  sea  as 
God  commanded  and  the  waters  were  divided. 

11 


162  SELECTIONS    FROM    THE    TALMUD. 

And  the  cliildren  of  Israel  passed  through  the  Eed 
Sea  dry  shod,  and  when  they  had  passed  through,  the 
waters  returned  as  before.  And  the  waters  closed  over 
the  Egyptians,  and  not  one  was  saved  of  all  their  hosts. 

Then  sang  Moses  and  the  children  of  Israel  unto  the 
Lord  in  tones  of  gladness, 


"  I  will  sing  unto  the  Lord,  for  gloriously  hath  He  triumphed. 
The  horse  and  the  rider  He  hath  cast  into  the  sea." 


PART  SECOND. 

SPECIMENS  OF  BIBLICAL  COMMENTARIES. 


I. 


THE  DELIVERANCE  FROM  EGYPT. 

^'  Moses  fled  from  the  face  of  Pharaoh  and  tarried  in  the 
land  of  Midian,  and  sat  down  hy  a  well^ 

Three  of  the  prominent  Biblical  characters  met  their 
wives  for  the  first  time  by  wells  of  water,  namely, 
Isaac,  Jacob,  and  Moses. 

In  regard  to  Isaac  we  find,  "And  Isaac  came  from 
the  road  at  the  well  of  Chai  roi"  (Gen.  13)  ;  in  addi- 
tion to  which  Eleazer,  his  father's  messenger,  met  Re- 
becca by  the  well.  Jacob  met  Rachel  by  the  well,  and 
Moses  met  the  daughters  of  Jithro  when  they  came  to 
water  their  father's  flocks. 

The  Lord  hates  idolatry.  Why  then  did  Moses  seek 
the  house  of  an  idolater  ? 

The  Rabbis  say  that  Jithro  had  seen  the  error  of  his 
ways  and  resigned  his  position  as  priest  to  the  idols  of 
Midian,  before  Moses  came  to  him.  For  this  reason  the 
people  held  aloof  from  him  and  his  family,  holding  no 
intercourse  with  them,  and  for  this  reason  the  shepherds 


164  SELECTIONS    FROM    THE    TALMUD. 

refused  to  work  for  him,  and  his  daughters  were  obliged 
to  water  and  attend  to  his  flocks. 

"His  eyes  see,  His  eyebrow  searches  the  sons  of  man," 
says  the  Psalmist. 

"Although  His  divinity  is  of  heaven,"  said  Rabbi 
Janaai,  "  His  eyes  look  upon  earth.  Even  as  the  king 
who  built  a  high  tower  in  his  orchard  and  dwelt 
therein.  To  his  laborers  he  said,  '  Look  to  my  orchard 
that  you  keep  it  in  good  condition,  the  walks  clean,  and 
the  trees  carefully  attended  that  they  may  bring  forth 
good  fruit.  He  among  ye  who  is  faithful  shall  receive 
a  just  reward,  and  he  who  neglects  my  charge  shall 
meet  the  punishment  he  deserves !'  The  world,  vast 
and  immense,  is  the  orchard  of  the  great  King  of  kings, 
and  he  has  placed  man  therein  to  keep  his  laws  and 
statutes,  and  to  preserve  the  sweet  savor  of  obedience. 
They  who  are  faithful  will  be  rewarded,  while  they  who 
neglect  their  trust  will  be  dealt  with  according  to  their 
deeds.  Therefore  the  Psalmist  says,  '  His  eyes  see,  His 
eyebrow  searches  the  sons  of  man.' " 

He  searches  the  righteous.  How?  By  judging  of 
the  manner  in  which  they  attend  to  the  flocks  intrusted 
to  their  charge. 

David,  the  son  of  Jesse,  He  tried  in  this  manner. 
Before  the  lambs  David  set  tender  grass  for  food ;  to  the 
old  sheep  he  gave  soft  herbs  and  tender  grass,  while  to 
the  young  sheep,  able  to  chew  well,  he  gave  the  old 
grass ;  feeding  each  according  to  its  wants  and  strength. 
Therefore  the  Lord  said,  "  David,  who  is  able  to  care 
for  the  wants  of  the  flocks  intrusted  to  him,  will  be  able 
to  rule  properly  over  my  flock,  the  people  of  Israel," 
even  as  it  is  written,  "After  the  young  flock  He 
brought  him  to  rule  over  Jacob,  His  people." 

So  did  the  Lord  try  Moses.    While  keeping  the  flock 


THE    DELIVERANCE    FROM    EGYPT.  165 

of  his  father-in-law  in  the  wilderness  a  lamb  left  the 
flock  and  ran  away.  The  merciful  shepherd  pursued 
it,  and  found  it  quenching  its  thirst  at  a  spring  by 
the  roadside.  "  Poor  lamb,"  said  Moses,  "  I  did  not 
know  that  thou  wast  thirsty ;"  and  after  the  lamb  had 
finished  drinking,  he  took  it  up  tenderly  in  his  arms 
and  carried  it  back  to  the  flock.  Then  said  God, 
''Moses,  merciful  Moses,  if  thy  love  and  care  is  so  great 
for  an  animal,  how  much  greater  will  it  be,  exerted  for 
thy  fellow-being !  thou  shalt  lead  my  people  Israel." 

Why  did  the  Lord  appear  to  Moses  in  a  thorn  bush  ? 
Because  the  thorn  bush  is  lowly  among  trees,  and  Israel 
was  then  lowly  among  the  nations  of  the  earth.  Roses, 
the  most  beautiful  of  the  flowers,  grow  with  thorns,  so 
among  Israel  both  righteous  and  unrighteous  men  were 
numbered.  He  who  thrusts  his  hand  into  thorns  may 
do  so  without  hurt,  but  he  cannot  draw  it  forth  again 
without  being  torn  by  the  brambles.  So  was  it  with 
Israel.  When  Jacob  entered  Egypt  it  was  with  peace, 
none  noticed,  to  disturb  him;  but  when  his  children 
went  out  from  the  land,  it  was  with  signs,  miracles,  and 
war.  And  lest  Moses  might  chance  to  think  that  the 
rigor  of  the  Egyptians  had  already  destroyed  Israel, 
God  appeared  in  a  burning  bush  that  was  not  consumed, 
to  typify  the  state  and  future  of  Israel,  complete  and 
perfect  despite  the  fire  of  persecution. 

"And  God  said,  I  have  greatly  see7i  the  afftidioti  of  my 
people  who  are  in  Egyi^tr 

When  Hagar  was  dismissed  by  Abraham,  and  when 
her  son  cried  to  her  for  water  in  the  wilderness,  she  ap- 
pealed to  Heaven,  saying,  "Merciful  Father,  Thou 
didst  promise  me,  '  I  will  multiply  thy  seed  ;'  and  now, 
behold  my  son  must  die  of  thirst !  " 

Upon  this  the  angels  asked,  "What  ails  thee,  Hagar?" 
etc. 


166  SELECTIONS    FROM    THE    TALMUD. 

According  to  Rabbi  Simon,  the  angels  opposed  the 
assistance  rendered  Ishmael,  saying,  "If  he  is  saved  to- 
day he  will  bring  evil  upon  thy  children  Israel  in  the 
future."  Then  said  God,  "  How  has  his  conduct  been 
to-day  ?"  And  when  the  angels  answered,  "  Innocent 
and  correct,"  God  continued,  "He  shall  be  judged  to- 
day only  in  relation  to  his  actions  of  to-day." 

So  was  it  with  the  Israelites  in  Egypt.  The  Lord 
knew  what  their  future  conduct  would  be.  He  said, 
"  I  have  seen  greatly  ;"  not  simply  "  I  have  seen,"  but 
"  I  have  seen  greatly ;"  wdiich  means  more  than  limited 
view  or  mere  observation. 

The  Lord  said  to  Moses,  "  Thou  seest  one  thing,  but 
I  see  two.  That  the  children  of  Israel  will  receive  the 
Decalogue  upon  Mount  Sinai  is  known  to  thee ;  but  I 
foresee  the  event  which  will  follow,  the  making  of  the 
molten  calf.  Yet  still  I  judge  them  but  by  their  pres- 
ent conduct.  I  have  heard  their  cry,  and  though  I 
know  that  they  will  murmur  against  me  in  the  wilder- 
ness, nevertheless  will  I  redeem  them.  I  said  to  Jacob 
their  progenitor,  '  I  will  go  down  with  thee  to  Egypt, 
and  I  will  also  surely  bring  thee  up  again.'  Now  I  am 
going  to  bring  my  children  up  as  I  have  promised  them, 
and  lead  them  to  the  land  which  I  gave  unto  their 
fathers.  Their  cry  has  reached  me,  and  the  last  days 
of  their  bondage  are  drawing  nigh.  Go  therefore  .  .  . 
that  thou  mayest  bring  forth  my  people,  the  children  of 
Israel,  out  of  Egypt.  Thou  art  the  one  appointed  to 
redeem  them." 

And  Moses  answered, 

"  When  Jacob  went  down  into  Egypt  didst  Thou  not 
say  to  him,  '  I  will  go  down  with  thee  to  Egypt,  and  I 
myself  will  surely  bring  thee  up  again?'  And  now 
Thou  sayest,  'Go  thou:      How  can  I  bring  them  up? 


THE    DELIVERANCE    FROM    EGYPT.  167 

How  protect  them  from  the  summer's  heat  and  the  cold 
of  winter  ?  How  can  I  support  an  army  of  six  hundred 
thousand  men,  with  many  women  and  little  ones,  and 
some  among  them  who  are  invalids  and  crippled,  re- 
quiring extra  care,  and  special  food  ?" 

"  The  unleavened  bread  which  they  will  carry  with 
them  will  be  sufficient  for  them  all  for  thirty  days,"  re- 
plied the  Lord. 

Then  Moses  said, 

"  When  they  shall  say  to  me,  '  What  is  His  name  V 
how  shall  I  answer  them  ?" 

And  God  replied, 

"  I  have  many  names.  I  am  called  '  God  Almighty ' 
(El-Shaddai),  'The  Lord  of  Hosts'  (Adonai  Zehaoth), 
'God'  (Eloldm).  When  I  judge  the  wicked  I  am 
called  'The  Lord  of  Hosts,'  and  when  I  rebuke  the 
sinner  I  am  called  '  God  Almighty.'  When  I  show 
mercy  to  my  people  I  am  called  'Eternal'  (Jehovah)." 

Then  God  said  to  Moses,  "  I  will  be  that  I  will  be ; 
this  is  my  name  forever." 

God  meant  by  this,  "  I  will  be  with  them  in  this 
bondage,  and  I  will  be  with  them  in  their  future  cap- 
tivity." 

Then  said  Moses, 

"  Why  should  I  mention  future  captivity  to  them 
while  they  are  suffering  under  their  present  bondage  ?" 

And  God  replied, 

"  Thou  hast  spoken  well ;  say  naught  of  their  future 
troubles." 

'^  And  Moses  answey'ed  and  said,  ^  But  hehold  they  will 
not  believe  me.'' " 

Moses  was  wrong  in  making  this  response,  for  God 
had  already  said,  "  They  will  hearken  to  thy  voice." 

So  God  said. 


168  SELECTIONS    FROM    THE    TALMUD. 

"  What  hast  thou  in  thy  hand  ?" 

This  was  a  rebuke,  meaning  that  by  the  staff  which 
he  carried  in  his  hand  he  deserved  punishment  for 
doubting.  Why  did  Moses'  staff  become  a  serpent? 
Because  he  implied  falsehood  to  the  Lord,  even  as  did 
the  serpent  in  Eden. 

A  heathen  chief  said  to  Rabbi  Josah,  "  My  gods  are 
greater  than  thy  gods." 

"  Why  ?"  asked  the  sage. 

"  Because,"  replied  the  heathen,  "  when  your  God 
appeared  in  the  thorn  bush  Moses  hid  his  face,  but  when 
he  saw  the  serpent,  which  is  my  god,  he  fled  before  it." 

And  Rabbi  Josah  answered, 

"  When  our  God  appears  we  cannot  flee  from  him ; 
He  is  in  the  heaven  and  on  earth,  on  sea  and  dry  land ; 
but  if  a  man  flies  from  thy  god,  the  serpent,  a  few 
steps  deliver  him." 

What  significance  has  the  serpent  in  respect  to  the 
redemption  of  Israel?  Pharaoh  is  compared  to  the 
serpent,  as  it  is  written  (Ezekiel  28),  "The  great  ser- 
pent." Even  as  the  bite  of  a  serpent  to  man  was  the 
bondage  of  Pharaoh  to  Israel. 

The  Lord  said  to  Moses,  "  Pharaoh  is  now  as  a  ser- 
pent ;  thou  shalt  smite  him  with  thy  staff  and  he  shall 
become  powerless  as  wood.  Even  as  a  staff  is  useless 
for  aggression  without  man's  assistance,  motive  power, 
so  shall  Pharaoh  cease  to  be  aggressive."  Therefore,  He 
said,  "Put  forth  thy  hand  and  grasp  it  by  the  tail." 

Why  was  Moses  commanded  to  put  his  hand  into  his 
bosom  when  it  was  made  white  with  leprosy  ?  Because 
slander  and  falsehood  are  generally  spoken  in  secret, 
even  as  the  bosom  is  hidden. 

How  did  this  change  to  leprosy  illustrate  the  redemp- 
tion of  Israel ? 


THE    DELIVERANCE    FROM    EGYPT.  169 

Even  as  a  leper  defiles  the  clean,  so  did  the  Egyptian 
contact  defile  the  Israelites,  and  as  the  leprous  hand 
was  restored  to  its  purity,  so  did  God  design  to  purify 
His  people. 

In  the  first  two  miracles  which  the  Lord  displayed  to 
Moses  the  objects  regained  their  original  appearance ; 
but  in  the  third,  the  change  from  water  to  blood,  the 
former  did  not  recover  its  original  qualities.  So  God 
foreshadowed  that  Moses  would  not  be  pardoned  for  his 
sin  at  Merihah. 

Each  time  when  Moses's  death  is  mentioned  in  the 
Scriptures,  the  cause  of  his  death  before  entering  the 
holy  land,  his  disobedience  at  Merihah  is  mentioned. 
Why  is  this  ? 

Two  men  were  once  punished  by  the  civil  authorities; 
one  had  committed  a  crime,  the  other  but  a  slight  mis- 
demeanor. The  latter  requested  that  the  cause  of  his 
punishment  might  be  made  public,  that  people  might 
not  confound  his  misdemeanor  with  the  greater  crime. 

So  was  it  with  Moses.  God  decreed  that  he  should 
die  in  the  wilderness,  and  He  also  decreed  that  all  that 
generation  (save  Joshua  and  Caleb)  should  also  perish. 
Therefore  that  Moses  might  not  be  classed  with  them, 
as  rebellious  against  the  Lord,  the  special  cause  for  his 
punishment  is  mentioned  in  connection  with  his  death. 

''■Moses  said  to  the  Lord,  Pardon^  0  Lord  !  I  am  not  a 
inan  of  icordsT 

Seven  days  did  the  Lord  repeat  His  command  to 
Moses,  and  still  Moses  hesitated  to  obey.  "  I  am  not  a 
man  of  words  to-day  " — that  is  one  day — "  yesterday" — 
two  days — "also" — three — "the  day  before" — four — 
"  also " — five — '•  nor  since  " — six.  "  Thou  hast  spoken/' 
— seven. 

Then  God  said : 


170  SELECTIONS    FROM    THE    TALMUD. 

"  Even  if  thou  be  not  a  man  of  words,  fear  not ;  have 
I  not  created  all  the  mouths  which  speak  ?  can  I  not 
make  those  who  speak  dumb,  and  put  words  into  the 
mouths  of  those  who  are  dumb  at  my  pleasure  ?  It  is 
my  pleasure  that  thou  shouldst  speak  to  Pharaoh." 

And  Moses  made  answer,  saying, 

"  They  are  the  descendants  of  Abraham  those  whom 
thou  wouldst  redeem.  Which  is  the  nearer  to  a  man, 
his  brother's  son  or  his  son's  son  ?  To  redeem  Lot,  his 
brother's  son.  Thou  didst  send  angels ;  and  now  to  re- 
deem his  own  children,  six  hundred  thousand  strong, 
besides  the  women  and  the  young,  Thou  wouldst  send 
me.  To  Hagar  Thou  didst  send  five  angels  when  she 
fled  from  Sarah,  her  mistress ;  but  to  sixty  thousand  of 
the  children  of  Sarah  Thou  wouldst  send  but  me." 

The  Rabbis  tell  us  that  Moses  was  not  reluctant  to 
accept  this  mission  through  fear  or  a  dread  of  labor,  or 
a  disinclination  to  obey  God,  but  because  he  thought  it 
should  rightly  belong  to  Aaron,  his  elder  brother.  Yet 
God  was  displeased  with  Moses,  and,  therefore,  He  gave 
the  priesthood  which  He  had  designed  for  him,  to  Aaron, 
in  saying, 

"^  there  not  Aaron  thy  hrother,  the  Levitef 

When  God  said  "  thy  brother,"  the  word  "  Levite  " 
was  implied,  because  Moses  being  a  Levite,  his  brother 
must  necessarily  have  been  the  same;  but  this  was 
God's  meaning, 

"  I  thought  to  make  thee  my  priest,  and  continue  thy 
brother,  the  Levite ;  but  for  thy  reluctance  in  obeying 
my  wishes,  he  shall  be  the  priest  and  thou  the  Levite." 

^'- And  the  Lord  said  to  Aaron,  '  Go  to  meet  Moses'  " 
"  Oh  that  some  one  would  make  thee  as  my  brother," 
is  one  of  the  beautiful  expressions  of  Solomon's  song. 


THE  DELIVERANCE  FROM  EGYPT.         171 

What  kind  of  a  brother  ?  Not  as  was  Cain  to  Abel, 
for  "Cain  rose  up  against  his  brother  Abel  and  slew 
him."  Not  as  Ishmael  to  Isaac,  for  Ishraael  hated  Isaac ; 
neither  as  Esau,  for  "  Esau  hated  Jacob."  Not  as  the 
brothers  of  Joseph,  for  "  they  could  not  speak  peaceably 
to  him ;"  but  even  such  a  brother  as  Aaron  to  Moses,  as 
it  is  written,  "  And  he  (Aaron)  went  and  met  him  (Mo- 
ses) by  the  mount  of  God,  and  kissed  him."   (Ex.  4:27.) 

^^  And  after  that  Moses  and  Aaron  went  in^ 

Where  were  the  elders  ?  We  find  it  written,  "  Thou 
and  the  elders  of  Israel  shall  come." 

The  elders  started  out,  but  dropped  off  gradually, 
through  fear;  therefore,  after  this,  it  is  always  written 
simply,  "  Moses  and  Aaron  went  in." 

"  Thus  liatli  said  the  Evej-Jasting  One,'''  etc. 

According  to  Rabbi  Chiyah,  it  happened  at  this  time 
that  all  the  neighboring  kings  were  calling  upon  Pha- 
raoh to  pay  their  homage  to  him  and  bring  him  pres- 
ents ;  and  each  of  the  princes  brought  with  him  his 
god.  Moses  and  Aaron  stood  at  the  palace  gates,  and 
the  guard  thinking  they  too  were  tributaries,  bade  them 
enter.  Pharaoh  looked  at  them,  and  seeing  them  to  be 
strangers  he  imagined  that  they  also  brought  him  pres- 
ents, and  he  wondered  why  they  did  not  salute  him  as 
the  others  did.  He  spoke  and  asked  them,  "What  is 
your  desire?"  And  they  answered,  "Thus  saith  the 
Lord,  let  my  people  go,"  etc. 

And  Pharaoh  said  in  angry  pride, 

"  Who  is  this  Lord  that  I  am  to  obey, — at  whose  voice 
I  am  to  let  Israel  go  ?  He  has  never  made  me  an  offer- 
ing or  appeared  before  me ;  I  know  him  not,  nor  will  I 
let  Israel  go." 

Then  he  continued : 


172  SELECTIONS    FROM    THE    TALMUD. 

"  Lo,  I  will  consult  my  records  and  see  if  I  find  there 
the  name  of  your  God.  Here  I  find  the  names  of  all 
the  gods;  the  gods  of  Amon,  the  gods  of  Moab,  the 
gods  of  Zedin,  but  the  name  of  your  God  I  cannot  find." 

And  Moses  answered, 

"Our  God  is  a  living  God." 

And  Pharaoh  said  to  him, 

"Is  he  young  or  old?  What  is  his  age;  how  many 
cities  has  he  captured ;  how  many  countries  has  he  con- 
quered ;  how  long  has  been  his  reign  ?" 

Then  said  Moses, 

"  His  power  fills  the  universe.  He  was,  before  the 
world  saw  light.  He  will  be,  when  the  world  exists  no 
more.    He  formed  thee  ;  with  His  spirit  thou  breathest." 

And  Pharaoh  further  asked,  "  What  are  his  deeds  ?" 
To  which  the  messengers  of  God  replied, 

"The  voice  of  the  Lord  breaketh  in  pieces  the  cedars ; 
He  stretched  out  the  heavens.  He  laid  the  founda- 
tion of  the  earth,  rending  the  mountains  and  breaking 
into  stones  the  rocks.  His  bow  is  of  fire.  His  arrows 
are  of  flame.  He  formed  the  mountains  and  the  hills, 
covered  the  fields  with  green,  bringing  forth  fruits  and 
herbs.     He  removeth  kings,  and  kings  He  exalteth." 

"  Ye  come  to  me  with  falsehoods,"  returned  Pharaoh ; 
"  ye  tell  me  that  your  God  is  the  Lord  of  the  world ; 
know  then  that  Egypt  is  mine,  and  I  have  created  the 
great  river  Nile  which  floweth  in  its  boundaries." 

("  Mine  is  my  stream,  and  I  have  made  it  for  my- 
self." Ezekiel  10  :  3.) 

Then  Pharaoh  asked  of  his  magicians,  "Have  ye 
ever  heard  of  their  God?"  And  the  magicians  an- 
swered, "  We  have  heard  of  him.  He  is  the  son  of  wise 
men,  the  son  of  a  king  of  olden  time." 

"  Thou  askest  now,  '  Who  is  the  Lord  ?' "  said  Moses. 


THE  DELIVERANCE  FROM  EGYPT.  173 

"  The  time  will  come  when  thou  wilt  say,  '  The  Lord  is 
righteous.'  Thou  sayest  now,  '  I  know  not  your  Lord.' 
The  time  cometh  when  thou  wilt  say,  '  I  have  sinned 
against  your  Lord.' " 

"And  they  met  Moses  and  Aaron  .  .  .  '  to  put  a  sword 
in  their  hands  to  slay  us.  " 

"  Yea,"  said  the  overburdened  children  of  Israel  to 
Moses  and  Aaron,  "  we  are  like  a  lamb  which  the  wolf 
has  carried  from  its  flock ;  the  shepherd  strives  to  take 
it  from  him,  but  between  the  two  the  lamb  is  pulled  to 
pieces ;  between  ye  and  Pharaoh  will  we  all  be  killed." 

"  Then  Moses  said,  to  the  Lord^  '  0  Lord,  wherefore  hast 
Thou  let  so  much  evil  come  upon  this  people?' " 

The  Lord  had  already  informed  Moses  that  He  would 
harden  Pharaoh's  heart,  and  that  he  would  refuse  to  let 
Israel  go;  therefore  God  now  replied  to  him,  "Thou 
wilt  see  now  what  I  am  going  to  do  to  Pharaoh,  but 
thou  wilt  not  see  what  I  shall  do  to  the  three  kingdoms 
of  Canaan." 

"And  I  appeared  to  Abraham,""  etc. 

The  Lord  said  to  Moses, 

"  Woe,  woe,  that  the  righteous  are  no  more  ;  I  mourn 
for  the  patriarchs.  I  revealed  myself  to  Abraham,  to 
Isaac,  and  to  Jacob  as  God  Almighty,  but  not  by  the 
name  '  Eternal,'  as  I  have  done  to  thee,  yet  they  never 
murmured  either  at  my  commands  or  at  my  works.  I 
said  to  Abraham,  '  Arise,  walk  through  the  land,  its 
length  and  breadth,  for  I  will  give  it  to  thee;'  and  when 
his  wife  died  and  he  wanted  but  a  grave  for  her,  he  was 
obliged  to  buy  it  with  money,  yet  he  did  not  murmur 
and  reproach  me,  saying  '  Thou  didst  promise  to  give  me 
all  this  land,  and  now  I  am  obliged  to  sue  for  and  pur- 
chase but  a  very  small  portion.'  I  said  to  Isaac,  •  So- 
journ in  this  land,  for  unto  thee  and  thy  seed  will  I  give 


174  SELECTIONS    FROM    THE    TALMUD. 

all  these  countries ;'  and  when  he  wanted  a  little  water 
he  could  get  none,  for  the  herdsmen  of  Gerar  did  strive 
with  his  herdsmen  to  prevent  their  digging  a  well ; 
still  Isaac  raised  not  his  voice  against  me.  I  said  to 
Jacob,  '  The  ground  whereon  thou  liest,  to  thee  will  I 
give  it ;'  and  when  he  wished  to  pitch  there  his  tent  he 
was  obliged  to  pay  a  hundred  hessitali,  yet  he  did  not 
murmur  against  the  Lord,  or  even  ask  of  me  my  name, 
as  thou  hast  done." 

^'  And  the  Lord  spake  unto  Moses  and  Aaron,  and  gave 
them  a  charge  unto  the  children  of  Israel,  and  unto  Pha- 
raoh the  king  of  Egypt. ''^ 

A  king  had  a  fine  and  elegant  orchard  in  which  he 
planted  trees,  both  fruitful  and  unfruitful.  His  servants 
said  to  him,  "  What  benefit  is  there  in  the  planting  of 
barren  trees  ?"  And  he  replied  to  them,  "  Fruitful 
trees  and  those  which  bear  not,  are  equally  useful; 
where  could  we  procure  wood  for  our  houses,  our  ships, 
and  our  utensils,  if  we  did  not  have  these  sturdy  trees 
which  bear  no  fruit  ?" 

Even  as  the  righteous  glorify  the  Lord  in  their  hap- 
piness so  does  the  punishment  of  the  wicked  glorify  the 
Lord  when  they  proclaim,  "  Justly  have  we  been  pun- 
ished." 

When  Aaron  performed  the  miracles  with  his  staff, 
Pharaoh  laughed  and  made  light  of  them,  saying, 

"It  is  customary  for  merchants  to  carry  their  wares 
to  places  wanting  them, — why  shouldst  thou  come  with 
such  tricks  to  a  country  full  of  magicians  as  Egypt  is." 

He  sent  for  some  small  children,  and  even  they 
changed  their  rods  into  serpents. 

^^  But  Aaron^s  staff  swallowed  up  their  staves.^* 

The  swallowing  of  their  staves  was  not  the  only 
miracle,  but  that  Aaron's  staff  did  not  grow  larger  in 
size  thereafter,  added  to  the  wonder. 


THE    TEN    PLAGUES.  175 


11. 

THE  TEN  PLAGUES. 

''Thus  hath  said  the  Lord,  'By  this  thou  shall  know 
that  I  am  the  Lord;  behold  I  will  smite  ....  the  waters 
of  the  river,  ayid  they  shall  he  turned  to  hlood^  " 

When  a  human  being  designs  to  injure  another,  or  to 
take  vengeance  on  an  enemy,  he  comes  upon  him  sud- 
denly and  without  warning.  Not  so,  however,  does 
God  act.  He  warned  Pharaoh  of  every  plague  which 
He  brought  upon  Egypt,  in  order  to  give  him  the  op- 
portunity for  repentance. 

Why  were  the  waters  first  smitten?  Because  the 
Egyptians  worshipped  the  river  Nile,  and  the  Lord 
said,  "I  will  first  smite  the  god  and  then  its  nation," 
according  to  the  proverb,  "  I  will  first  smite  the  gods, 
then  the  priests  will  be  terrified." 

Blood. 

Why  did  the  Lord  punish  the  Egyptians  with  blood  ? 
Because  they  shed  the  blood  of  innocent  infants,  there- 
fore was  the  water  of  their  rivers  turned  to  blood. 

'•''  And  the  Lord  said  unto  Moses,  say  to  Aaron,  Tahe  thy 
staff  and  stretch  out  thy  hand  over  the  waters  of  Egypt'' 

Why  could  not  Moses  himself  smite  the  river  ? 

Because  the  waters  had  protected  and  guarded  him 
when  he  slumbered,  a  helpless  infant,  in  the  ark  of  bul- 
rushes, and  the  wise  sayings  teach  us,  "Into  the  well 


176  SELECTIONS    FROM    THE    TALMUD. 

wherefrom  thou  drawest  water  thou  shouldst  cast  no 
stones." 

Frogs. 

We  are  apt  to  think  the  frog  superfluous,  not  requi- 
site in  the  economy  of  the  universe.  Not  so, — every 
living  thing  has  its  purpose,  and  the  frogs  became  an 
instrument  in  Pharaoh's  punishment.  The  river  Nile 
brought  forth  frogs  in  abundance,  but  they  strayed  not 
from  its  banks.  Then  God  said,  "Thou  sayest,  'the 
river  is  mine,' — verily  I  will  show  thee  that  even  thy 
house  is  not  thy  own ;  the  frogs  shall  enter  into  it,  even 
into  thy  kneading  trough,  they  will  sit  in  thy  dough 
and  consume  it." 

The  frogs  caused  the  Egyptians  more  annoyance  than 
that  occasioned  by  the  mere  pecuniary  loss  which  they 
carried  with  them,  for  they  were  very  noisy ;  therefore 
it  is  written,  "Moses  cried  (i.e.,  spoke  with  a  loud 
voice)  to  the  Lord,  on  account  of  the  frogs." 

Lice. 

''^  Say  to  Aaron  .   .  .  and  smite  the  dust  of  the  earth.'^ 

Why  did  not  Moses  himself  smite  the  dust? 

Because  Moses  hid  in  the  dust  the  body  of  the  Egyp- 
tian whom  he  found  smiting  a  Hebrew,  and  the  dust 
concealed  his  action.  Therefore  were  the  plagues  in- 
volving the  water  and  the  dust  wrought  through  Aaron. 

Why  were  the  Egyptians  afflicted  with  this  plague? 

Because  they  had  forced  the  Israelites  to  sweep  the 
streets  and  to  work  in  mortar,  dust,  and  bricks.  There- 
fore was  the  dust  of  the  streets  turned  to  lice.  The 
magicians  were  unable  to  produce  the  lice,  because  they 
could  not  imitate  articles  smaller  than  a  barleycorn; 
therefore  they  said,  "This  is  the  finger  of  God." 


THE    TEN    PLAGUES.  177 


The  Multitude  of  Beasts. 

"Rise  up  early,'''  etc. 

God  said  to  Moses,  "This  man  persists  in  his  obsti- 
nacy, despite  the  plagues  already  brought  upon  him ; 
therefore  say  to  him  that  the  next  will  be  more  dread- 
ful than  the  others  all  combined ;  bid  him  let  Israel 
go." 

The  beasts  swarmed  first  into  the  house  of  Pharaoh, 
because  he  was  the  first  to  oppress  Israel,  and  then  into 
the  houses  of  his  servants,  because  they  followed  in  his 
lead. 

Why  were  these  beasts  brought  upon  the  Egyptians  ? 
Because  they  had  forced  the  Israelites  to  endanger 
their  lives  by  hunting  wild  beasts. 

We  find  that  the  frogs  died  in  the  land  of  Egypt,  but 
that  the  beasts  were  removed.  Why  this  difference  ? 
Because  the  frogs  were  worthless,  but  the  Egyptians 
might  have  profited  from  the  furs  of  the  wild  beasts. 

Pestilence. 

Why  was  this  plague  brought  upon  them  ? 

To  show  that  the  plagues  were  directed  only  against 
the  Egyptians,  for  as  the  Bible  tells  us,  "  There  had 
not  died  of  the  cattle  of  the  Israelites  even  one."  Even 
cattle  belonging  to  a  Hebrew  and  in  the  possession  of 
an  Egyptian  was  saved,  as  was  also  the  cattle  owned  in 
shares  by  an  Egyptian  and  an  Israelite. 

Boils. 

Why  did  He  bring  boils  upon  them  ? 

Because  they  had  compelled  the  Israelites  to  clean 

12 


178  SELECTIONS    FROM    THE    TALMUD. 

their  houses  and  courts,  thus  making  their  blood  im- 
pure, and  producing  boils. 

Why  were  the  magicians  unable  to  stand  before 
Moses  on  account  of  the  inflammation  ? 

Because  they  had  advised  that  every  son  born  to 
Israel  should  be  cast  into  the  river. 

"  Tlte  Lord  hardened,^'  etc. 

When  the  Lord  saw  that  the  five  plagues  already 
brought  upon  Pharaoh  did  not  cause  his  repentance, 
he  said,  "  Even  should  he  wish  to  repent  hereafter,  I 
will  harden  his  heart  that  he  may  receive  the  full 
measure  of  his  punishment." 

Rail 
"Behold,  then  will  I  let  ram  about  this  time  to-ynorrow" 

etc. 

Moses  made  a  mark  upon  the  wall  of  Pharaoh's 
house,  saying,  "  When  the  sun  shall  shine  to-morrow 
upon  this  spot  there  will  be  hail,  therefore  bring  in  thy 
cattle,"  etc. 

Again,  the  compassion  of  God  is  displayed  to  us. 
Even  in  his  anger  He  was  still  mercifully  inclined 
towards  the  wicked  people  and  their  cattle.  He  in- 
tended the  plague  of  hail  to  destroy  vegetation,  not 
life ;  therefore  He  warned  the  people  to  keep  themselves 
and  their  flocks  under  shelter. 

"  The  Lord  said  .  .  .  Stretch  out  thy  hand  towards  the 
heaven^'  etc. 

Although  "  the  heavens  are  the  heavens  of  the  Lord," 
yet  "the  earth  hath  He  given  to  the  children  of  men" 
(Psalm  120  :  16). 

An  emperor,  ruling  Home  and  Syria,  might  issue  a 
decree  forbidding  Romans  to  visit  Syria,  and  Syrians  to 


THE    TEN    PLAGUES.  179 

visit  Rome.  So  God  in  creating  the  world  pronounced 
the  heavens  "  the  heavens  of  the  Lord,"  the  residence 
of  godly  beings. 

''  But  the  earth  hath  He  given  to  the  children  of 
men;"  the  earth  must  be  the  scene  of  their  sojournings. 
Yetj  "  whatsoever  the  Lord  willeth  hath  He  done,  in 
the  heavens  and  on  the  earth ;  in  the  seas  and  in  all 
the  deeps"  (Psalm  135  :  16). 

He  descended  upon  the  earth  at  Mount  Sinai;  at  the 
time  of  the  creation  He  said,  "Let  the  waters  gather 
together  in  one  place,"  and  M^hen  it  jDleased  Him  so  to 
do,  He  made  the  sea  dry  land,  even  as  it  is  written, 
"And  the  children  of  Israel  walked  upon  dry  land  in 
the  midst  of  the  sea." 

In  the  same  manner  God  gave  Moses  permission  to 
rule  over  the  heavens,  to  stretch  his  hands  towards 
them,  and  bring  down  a  hailstorm  over  the  land  of 
Egypt. 

Why  were  they  punished  with  hail? 

Because  they  had  compelled  the  Israelites  to  plough 
their  fields,  sow  their  grain,  care  for  their  trees,  and  to 
perform  all  the  menial  labor  incidental  to  the  cultiva- 
tion of  the  soil.  Therefore  God  sent  this  hailstorm  to 
destroy  the  products  of  the  ground,  that  the  Egyptians 
might  reap  no  profit  from  the  enforced  labor  of  His 
people.  When  God  saw  that  they  disregarded  His 
warning,  and  neglected  to  put  their  cattle  under  shel- 
ter, He  caused  the  cattle  to  die  from  the  effects  of  the 
storm. 

The  hailstones  were  very  large,  each  of  them  being 
about  the  size  of  an  infant's  head ;  and  as  they  touched 
the  ground  they  burst  into  flame. 


180  SELECTIONS    FKOM    THE    TALMUD. 


Locusts. 

Why  did  God  bring  the  locusts  into  Egypt? 

The  Israelites  had  sowed  the  fields  with  grain,  and 
the  locusts  were  brought  to  destroy  all  that  had  escaped 
the  hail. 

This  plague  was  so  grievous  as  to  wring  from  Pha- 
raoh the  acknowledgment,  "I  have  sinned  against  the 
Lord  your  God,  that  I  did  not  let  Israel  go."  "And 
against  you"  (Moses  and  Aaron),  "that  I  have  driven 
you  out  of  my  house." 

Darhness. 

'^But  for  all  the  cJiildren  of  Israel  there  was  light  in 
their  divellings.''^ 

Why  is  it  not  written,  "There  was  light  in  the  land 
of  Goshen  ?" 

Because,  wherever  the  Israelites  were,  there  was  light 
for  them ;  but  to  an  Egyptian,  even  in  the  same  room 
with  an  Israelite,  all  was  impenetrable  darkness. 

The  Slaying  of  the  First-Boim. 

"  Thou  shalt  not  see  my  face  any  more." 

Such  were  the  words  of  Pharaoh,  when  Moses  ap- 
peared before  him,  to  warn  him  for  the  last  time  of  the 
doom  awaiting  him  should  he  still  oppose  the  exodus  of 
Israel.     Moses  answered, 

"  Thou  hast  spoken  well.  Nevermore  will  I  come  to 
thee,  but  thou  wilt  come  to  me,  and  thy  servants  and 
thyself  will  entreat  me,  bending,  to  depart  from  thy 
country,  and  then  will  I  go." 

Some  of  the  Egyptians,  fearing  Moses'  prophecy, 
slept  that  night  in  the  houses  of  the  Israelites.     But 


THE    TEN    PLAGUES.  181 

the  death-stroke  found  them,  and  the  Israelite  awaken- 
ing, found  an  Egyptian's  corpse  beside  him. 

Great  was  the  distress  in  Egypt.  Pharaoh  called  to 
Moses  and  Aaron,  and  said,  "  Arise !"  They  replied, 
*'  What  would  Pharaoh  with  us  ?  Has  he  come  to  us  ?" 
"Arise!"  he  cried,  "arise  and  go." 

The  Israelites  went  forth  from  Egypt  on  the  eve  of 
the  fifteenth  of  Nissan ;  on  this  same  night,  many  years 
later,  the  army  of  Sennacherib,  encamped  before  Jeru- 
salem, was  slain  by  the  Lord.  King  Hezekiah,  and  the 
inhabitants  of  the  besieged  city,  celebrated  the  feast  of 
Passover  according  to  the  command  of  God,  and  sang 
praises  and  hallelujahs  to  his  Holy  Name. 

But  Hezekiah  was  heavy  at  heart,  and  he  said, 

"To-morrow  the  city  may  be  taken."  Yet  lo,  when 
they  arose  in  the  morning,  the  Lord  had  again  passed 
over  for  His  people,  and  the  invading  army  lay  dead  in 
its  camp. 

Before  inflicting  the  last  plague,  God  warned  Pha- 
raoh, as  it  is  written,  ^^  I  will  smite  all  the  first-horn  of 
Egijptr 

Had  God  wished  to  make  this  the  first,  instead  of  the 
last  of  the  plagues.  He  could  have  done  so ;  but  he  de- 
sired to  increase  the  severity  with  the  number  of  the 
plagues,  and  accordingly  the  lightest  He  sent  first. 

"  The  Lord  will  pass  through  the  land  of  Egypt  and 
smite  all  the  first-horn^ 

A  certain  king  sent  his  son  to  a  distant  country,  the 
people  of  which  received  him  with  great  honors,  and 
conferred  distinction  upon  him,  finally  making  him 
their  ruler.     When  his  father  heard  this,  he  said, 

"What  honor  shall  I  do  them  in  return?  I  will  call 
that  country  after  the  name  of  my  son." 

After  some  time  had  elapsed,  he  again  received  news 


182  SELECTIONS    FROM    THE    TALMUD. 

from  the  distant  land  j  its  people  had  taken  away  the 
honors  conferred  upon  his  son,  and  made  him  a  slave. 
He  therefore  went  to  war  with  them  and  delivered  his 
son. 

Joseph  went  down  to  Egypt  and  was  made  governor. 
Great  respect  was  also  paid  to  Jacob,  for  whose  death 
"the  Egyptians  mourned  seventy  days." 

For  this  God  named  Egypt  after  the  garden  of  Eden, 
as  it  is  written,  ''As  the  garden  of  the  Lord  is  the  land 
of  Egypt."  When,  however,  the  Israelites  were  op- 
pressed and  reduced  to  slavery,  God  made  war  upon 
Egypt,  through  the  medium  of  the  ten  plagues,  and 
through  the  last  delivered  his  "son,"  Israel,  from 
bondage. 

During  the  night,  while  the  Hebrews  sang  praises  to 
God,  Pharaoh  came  to  the  place  where  Moses  and 
Aaron  dwelt,  and  he  cried,  "Arise,  get  thee  out,"  etc. 
Then  the  people  scattered  themselves  among  the  Egyp- 
tians, borrowing  vessels  of  gold  and  silver.  But  Moses 
sought  the  sepulchre  of  Joseph,  and  carried  forth  his 
bones,  according  to  the  charge  transmitted  to  him. 

''And  it  came  to  pass  at  the  end  of  four  hundred  and 
thirty  years"  etc. 

These  years  are  counted  from  the  time  that  God  ap- 
peared to  Abraham  in  the  vision  known  as  "The  Cove- 
nant of  the  Pieces,"  and  told  him  that  his  seed  should 
be  "strangers  in  a  land  not  theirs."  They  lived  in 
Egypt,  however,  only  two  hundred  and  ten  years. 
Upon  the  same  month  and  day,  as  they  had  entered 
Egypt,  they  left  it.  On  that  date  Joseph  was  released 
from  prison,  and  in  subsequent  years  it  witnessed  the 
performance  of  many  wonders  in  behalf  of  God's  people. 

In  King  Hezekiah's  time  Jerusalem  was  delivered 
from   Sennacherib;  during  the  Babylonian   captivity, 


THE    DEATH    OF    MOSES.  183 

Shedrach,  Meshach,  and  Abednego  were  delivered  from 
the  fire  of  furnace,  and  Daniel  came  forth  unharmed 
from  the  lion's  den. 


III. 


THE   DEATH   OF    MOSES. 

"  The  Lord  said  to  Moses,  Behold,  thy  days  approach 
that  thou  must  die.^' 

The  death  of  Moses  is  alluded  to,  in  the  Bible,  ten 
times. 

"Thy  days  approach  that  thou  must  die."  (Deut. 
31:14.) 

"And  thou  shalt  die  on  the  mount."    (Deut.  33  :  50.) 

"  For  I  am  going  to  die." 

"For  I  know  that  after  my  death."   (Deut.  31 :  29.) 

"...  And  how  much  more  after  my  death."  (Deut. 
31  :  27.) 

"...  Blessed  the  children  of  Israel  before  his 
death."   (Deut.  33  : 1.) 

"And  Moses  was  one  hundred  and  twenty  years  old 
when  he  died."  (Deut.  34  :  7.) 

"And  it  came  to  pass  after  the  death  of  Moses." 
(Josh.  1 : 1.) 

"Moses,  my  servant,  is  dead."   (Josh.  1 :  2.) 

Moses  himself  thought  that  he  had  committed  but  a 
slight  offence,  which  would  be  pardoned ;  for  ten  times 
had  Israel  tempted  God's  wrath  and  been  forgiven 
through  his  intercession,  as  it  is  written,  "And  the 
Lord  said,  I  have  pardoned  according  to  thy  word." 
But  when  he  became  convinced  that  he  would  not  be 
pardoned,  he  made  the  following  supplication: 


184  SELECTIONS    FROM    THE    TALMUD. 

"  Sovereign  of  the  Universe,  my  trouble  and  my  ex- 
ertion for  Israel's  sake  is  revealed  and  known  before 
Thee.  How  I  have  labored  to  cause  Thy  people  to 
know  Thee,  and  to  believe  in  Thy  holy  Name  and  prac- 
tice Thy  holy  law,  has  come  before  Thee.  0  Lord,  as 
I  had  shared  their  troubles  and  their  distress,  I  hoped 
to  share  their  happiness.  Behold  now  the  time  has 
come  when  their  trials  will  cease,  when  they  will  enter 
into  the  land  of  promised  bliss,  and  thou  sayest  to  me, 
'Thou  shalt  not  pass  over  this  Jordan.'  Oh,  Eternal, 
great  and  just,  if  thou  wilt  not  allow  me  to  enter  into 
this  goodly  land,  permit  me  at  least  to  live  on  here  in 
this  world. 

Then  God  answered  Moses,  saying, 

"If  thou  wilt  not  die  in  this  world,  how  canst  thou 
live  in  the  world  to  come  ?" 

But  Moses  continued, 

"If  Thou  wilt  not  permit  me  to  pass  over  this  Jor- 
dan, let  me  live  as  the  beasts  of  the  field ;  they  eat  of 
the  herbs  and  drink  of  the  waters,  and  live  and  see  the 
world  ;  let  my  life  be  even  as  theirs." 

And  God  answered, 

"Let  it  suffice  thee;  do  not  continue  to  speak  unto 
me  any  more  on  this  matter."   (Deut.  3  :  26.) 

Yet  again  Moses  prayed, 

"  Let  me  live  even  as  the  fowls ;  they  gather  their 
food  in  the  morning  and  in  the  evening  they  return  unto 
their  nests, — let  my  life  be  even  as  theirs." 

And  again  God  said, 

"  Let  it  suffice  thee ;  do  not  continue  to  speak  to  me 
any  more  on  this  matter." 

Then  Moses,  convinced  that  his  death  was  determined 
on,  proclaimed : 


THE    BOOK    OF   ESTHER.  185 

"  He  is  the  Rock ;  His  work  is  perfect  and  His  ways 
are  just;  the  God  of  truth,  just  and  upright  is  He." 

"And  Moses  died  there  in  the  land  of  Moab,  according  to 
the  word  of  the  Lord." 

Holy  writ  testifies  to  the  righteousness  of  Moses,  "And 
there  arose  not  a  prophet  since  in  Israel  like  unto  Moses, 
whom  the  Lord  knew  face  to  face." 

The  heavens  wept  and  exclaimed,  "  The  pious  one 
hath  departed,  there  is  none  upright  among  men." 

When  Joshua  searched  for  his  friend  and  teacher  and 
failed  to  find  him,  he  wept  bitterly  and  cried,  "  Help 
me,  0  Lord !  for  the  pious  have  ceased  to  be." 

The  angels  proclaimed,  "He  executed  the  justice  of 
the  Lord ;"  and  Israel  added,  "And  His  judgments  with 
Israel."     And  together  they  exclaimed, 

"He  shall  come  in  peace ;  they  shall  rest  in  their  beds 
every  one  walking  in  his  uprightness." 

Blessed  be  the  memory  of  the  just. 


IV. 


THE    BOOK   OF    ESTHER. 

And  it  came  to  pass  when  Nebuchadnezzar  died,  that 
his  son,  Evil-Merodach,  claimed  the  kingdom.  But  the 
people  refused  to  anoint  him  as  ruler,  and  they  said 
to  him : 

"  Behold,  once  before  was  thy  fiither  removed  from 
the  vicinity  of  human  beings  and  compelled  to  eat  herbs 
and  grass  like  the  beasts  of  the  field  for  seven  years. 
And  lo,  we  deemed  him  dead  and  appointed  princes  in 
his  stead  to  rule  over  us,  and  when  he  returned  he  put 
these  princes  to  death.     How  can  we  now  make  you 


186  SELECTIONS    FROM    THE    TALMUD. 

king  ?  It  may  be  with  your  father  as  it  was  in  former 
days,  he  may  yet  return." 

Now  when  the  people  spoke  thus  to  Evil-Merodach, 
he  went  to  his  father's  tomb  and  removed  from  the  same 
the  corpse  of  the  king.  He  fastened  an  iron  chain  about 
its  feet,  and  dragged  his  father's  body  through  the  streets 
of  the  capital,  to  prove  to  the  people  that  he  was  in- 
deed dead.     As  it  is  written  in  Isaiah, 

"  But  thou,  thou  art  cast  out  of  thy  grave  like  a  dis- 
carded offshoot."   (Isaiah  14  :  19.) 

Then  the  people  of  the  country  proclaimed  Evil- 
Merodach  king. 

And  Daniel  said  to  the  king : 

"  Thy  father,  Nebuchadnezzar,  never  opened  the  door 
of  his  prisons  "  (meaning  when  he  once  incarcerated  a 
person  it  was  for  life),  "as  it  is  written,  *  never  opened 
the  prison-house  of  his  prisoners.'  (Isaiah  14-17.)  Now 
when  the  Israelites  were  adjudged  guilty  by  God  of  the 
many  sins  which  they  committed,  behold  thy  father 
came  up  and  laid  the  land  of  Israel  desolate.  He  de- 
stroyed our  holy  temple,  and  our  people  he  sent  captives 
and  exiles  to  Babel.  Among  them  was  Yehoyachim 
the  king  of  Judah.  For  thirty-two  years  he  has  lain  in 
prison  because  he  neglected  to  follow  the  will  of  God, 
Now,  I  pray  thee,  let  him  be  released.  Oh,  be  not  stiff- 
necked.  Remember  the  punishment  of  thy  father  when 
he  became  proud  and  blasphemed,  and  said,  '  There  is 
no  king  or  ruler  but  myself  only,'  as  it  is  written,  '  I  will 
ascend  above  the  height  of  the  clouds ;  I  will  be  equal 
to  the  Most  High.'"   (Isaiah  14  :  14.) 

Then  Evil-Merodach  listened  to  the  words  of  Daniel 
and  performed  the  will  of  God.  He  released  Yehoya- 
chim, the  king  of  the  tribe  of  Judah,  and  he  opened  the 
doors  to  the  other  prisoners  and  gave  them  liberty. 


THE    BOOK    OF    ESTHER.  187 

And  he  anointed  Yelioyachim,  and  dressed  him  in 
royal  garments ;  "  and  he  ate  bread  before  him  continu- 
ally all  the  days  of  his  life."   (Kings  25  :  29.) 

And  from  Evil-Merodach  the  kingdom  descended  to 
Darius  of  Media,  and  Ahasuerus,  of  Persia,  was  the  son 
of  Darius  of  Media. 

From  the  house  of  this  same  Ahasuerus  was  banished 
Vashti,  the  daughter  of  Evil-Merodach,  the  son  of  Nebu- 
chadnezzar. For  her  iniquity  was  she  banished,  for  she 
compelled  the  Jewish  women  to  labor  upon  their  holy 
Sabbath. 

This  same  Ahasuerus  commanded  that  the  wine  of 
one  hundred  and  twenty-seven  provinces  should  be  fur- 
nished on  his  banquet  table,  that  the  men  of  one  hun- 
dred and  twenty-seven  provinces  might  drink,  each  man 
of  the  wine  of  his  own  country,  of  his  own  province, 
that  he  might  not  consume  strange  and  hurtful  drink. 

This  same  Ahasuerus  was  a  foolish  king.  "My  queen 
shall  be  sent  away,"  he  orderd;  "but  my  decree  must 
never  be  abolished." 

In  the  time  of  this  same  Ahasuerus  the  people  of 
Israel  were  sold, — aye,  without  money ;  as  it  is  written: 
"  For  nought  were  ye  sold."   (Isaiah  52  :  3.) 

And  in  the  time  of  this  same  Ahasuerus  the  words 
written  in  the  Pentateuch  came  to  pass  :  "  In  the  morn- 
ing shall  ye  say,  ^  Would  that  it  were  evening,'  and  in 
the  evening,  '  Would  that  the  morning  were  nigh.' " 
(Deut.  28:67.) 

This  was  the  same  Ahasuerus  who  once  dismissed  his 
wife  for  the  sake  of  his  friend,  and  again  killed  his 
friend  for  the  sake  of  his  wife.  He  sent  away  Vashti, 
his  wife,  in  accordance  with  the  advice  of  Memuchan 
his  friend,  and  he  killed  his  friend  Haman,  for  the  sake 
of  Esther,  his  wife. 


188  SELECTIONS    FROM    THE    TALMUD. 

And  it  came  to  pass  in  the  days  of  this  Ahasuerus 
that  he  desired  to  sit  upon  the  throne  of  Solomon.  The 
magnificent  throne  of  Solomon  which  had  been  carried 
from  Jerusalem  to  Egypt  by  Sheshak  the  king  of  Egypt. 
From  his  hands  it  passed  to  Sennacherib  the  king  of 
Assyria;  from  him  was  it  returned  to  Hezekiah,  and 
again  carried  away  by  Pharaoh  Nechoh  of  Egypt. 
Nebuchadnezzar,  the  king  of  Babel,  wrenched  it  from 
the  possession  of  Pharaoh,  and  when  Cyrus,  the  king  of 
Media,  conquered  the  land  of  Persia,  the  throne  was 
brought  to  Shushan  and  passed  into  the  possession  of 
Ahasuerus. 

But  he  had  a  new  throne  made  for  himself  He  sent 
artisans  to  Alexandria,  and  they  were  two  years  making 
for  him  his  throne.  "  In  the  third  year  of  his  reign,  the 
king  Ahasuerus  sat  upon  his  own  throne,  and  Solomon's 
throne  was  not  used  any  more." 

"  There  ivas  a  certain  Jew  in  Shushan,  the  capital,  lohose 
name  was  Mordecai." 

Why  was  Mordecai  called  a  Jew  ?  He  was  not  of  the 
tribe  of  Judah,  but  a  descendant  of  Benjamin?  He 
was  called  a  Jew  because  he  feared  the  Lord  as  all 
Jews  should  do. 

Mordecai  was  a  descendant  of  Shimi,  whose  life  King 
David  spared  when  he  had  incurred  the  penalty  of 
death  for  reviling  his  ruler.  For  David  foresaw  the 
miracle  which  should  be  wrought  through  the  instru- 
mentality of  Mordecai  in  years  then  hidden  in  the 
future. 

And  Mordecai  brought  up  his  cousin  Hadassah  or 
Esther.  She  was  called  Hadassah  (meaning  "myrtle") 
because  of  her  sweet  disposition  and  kindly  acts,  which 
were  compared  to  the  fragrant  perfume  and  ever  fresh 
beauty  of  the  myrtle.    In  many  instances  the  righteous 


THE    BOOK    OF    ESTHER. 


189 


are  compared  to  the  myrtle,  as  in  Isaiah  (55  :  13),  "In 
place  of  the  thorn  the  fir  tree  shall  spring  forth,  and 
the  nettle  shall  give  place  to  the  myrtle." 

This  sentence  is  thus  construed  : 

Instead  of  Haman,  the  thorn,  the  fir  tree,  Mordecai 
shall  spring  forth  ;  and  in  place  of  Vashti,  compared  to 
a  nettle,  Esther,  the  myrtle,  shall  share  the  Persian 

throne. 

Her  name,  Esther,  was  also  well  chosen ;  from  the 
Greek,  Eitarah,  a  bright  star.  Her  pious  deeds  ceased 
only  with  her  life,  and  her  beauty  was  equalled  only 
by  her  spiritual  qualities. 

Shortly  before  Esther's  birth  her  father  died,  and 
her  mother  followed  him  when  the  babe  drew  her  first 
breath.  Then  Mordecai,  her  father's  nephew,  adopted 
her,  and  brought  her  up  as  his  child. 

After  the  king  had  married  Esther  he  was  anxious 
to  learn  her  descent,  and  asked  her,  "  Where  are  thy 
kindred  ?  Behold,  I  have  prepared  a  banquet,  bid  them 
attend." 

And  Esther  answered  him, 

"  Thou  art  a  wise  king,  and  surely  thou  knowest  that 
my  parents  are  dead ;  do  not  sadden  me,  I  pray,  my 
lord,  by  such  inquiries." 

'Twas  then  that  the  king  released  the  people  from 
the  payment  of  the  year's  taxes,  and  gave  presents 
"  according  to  his  ability  "  to  all  his  nobles,  declaring 
that  it  was  done  in  "  Esther's  honor." 

He  imagined  that  through  this  the  fame  of  the  pro- 
ceeding and  Esther's  name  would  become  known 
throughout  the  nations,  and  he  might  learn  thereby  of 
her  people. 

When  this  plan  failed  he  called  all  the  beautiful 
virgins  of  his  provinces  together  again,  thinking  that 


190  SELECTIONS    FROM    THE    TALAIUD. 

jealousy  might  induce  Esther  to  tell  him  of  her  prede- 
cessors, but  without  avail.  Esther  mentioned  not  her 
people. 

"  In  those  days,  when  Mordecai  was  sitting  in  the  hinges 
gate,  Bigthana  and  Theresh  hecame  wroth,"  etc. 

Rabbi  Johanan  said  :  "  God  has  made  servants  wroth 
against  their  lords  for  the  accomplishment  of  justice, 
and  He  has  also  made  masters  wroth  with  their  ser- 
vants for  the  same  purpose."  The  latter  instance  is  to 
be  found  in  the  history  of  Joseph,  as  it  is  written, 
*'  There  was  with  us  in  the  prison  a  Hebrew  lad,"  and 
the  former  instance  is  that  of  Bigthana  and  Theresh, 
the  chamberlains  of  the  king. 

''^  And  the  thing  hecame  known  to  Mordecai^ 

The  two  officers  spoke  in  a  strange  language ;  they 
thought  that  Mordecai  could  not  understand  them.  But 
Mordecai  had  been  a  member  of  the  Sanhedrim ;  he 
was  a  learned  man,  and  what  they  said  was  well  under- 
stood by  him. 

One  officer  said  to  the  other, 

"  Since  the  king  married  Esther  we  have  had  neither 
rest  nor  peace ;  the  coming  and  the  going  makes  life 
wearisome ;  it  would  be  better  for  us  if  we  should  re- 
move him  from  the  world." 

The  other  acquiesced  with  him,  but  said, 

"  How  is  it  to  be  done  ?  I  am  on  guard ;  I  cannot 
leave." 

But  the  first  speaker  said, 

"  Go,  and  I  will  attend  to  both  thy  guard  and  mine." 

Therefore  it  is  written,  ''^  And  the  thing  was  inquired 
into  and  found  true ;"  that  is,  one  of  the  guards  was 
found  absent  from  his  post. 

'■'■After  these  events.'''     What  events  ? 

After  God  had  created  the  remedy  before  the  inflic- 


THE    BOOK    OP    ESTHER.  191 

tion  of  the  wound ;  after  Mordecai  had  saved  the  king's 
life  before  the  orders  for  the  destruction  of  his  people 
were  promulgated. 

After  these  events  the  king  advanced  Haman,  the 
son  of  Hamdatha,  the  Agagite,  to  an  illustrious  posi- 
tion in  the  kingdom.  He  was  raised,  however,  but  to 
be  destroyed.  His  destiny  was  like  to  that  of  the  hog 
in  the  parable  of  the  horse,  the  colt,  and  the  hog. 

A  certain  man  possessed  a  horse,  a  colt,  and  a  hog.  For 
the  two  former  he  measured  out  daily  a  certain  amount 
of  food ;  so  much  was  their  allowance,  no  more,  no  less ; 
the  hog,  however,  was  allowed  to  eat  according  to  his 
own  pleasure.  Said  the  colt  to  the  horse,  "  How  is 
this?  Is  it  just?  We  work  for  our  food  while  the  hog 
is  a  useless  animal ;  surely  we  should  have  as  much  to 
eat  as  is  given  him." 

"Wait,"  answered  the  horse,  *'and  you  will  soon  see, 
in  the  downfall  of  the  hog,  the  reason." 

With  the  coming  of  the  autumn  the  hog  was  killed. 

"  See,"  said  the  horse,  "  they  did  not  give  the  hog  so 
much  to  eat  for  his  own  benefit,  but  in  order  to  fatten 
him  for  the  killing." 

Haman  was  a  direct  descendant  of  Esau.  His  father, 
Hamdatha,  was  the  son  of  Sarach,  he  of  Kuzah,  Iphlo- 
tas,  Joseph,  Josim,  Pedome,  Made,  Belaakan,  Intim- 
rom,  Haridom,  Shegar,  Negar,  Parmashtah,  Vayzathah, 
Agag,  Sumki,  Amalek,  and  lastly  Eliphaz,  the  first  born 
of  Esau. 

"  Why  transgressest  tliou  the  hinges  commands  ?" 

The  servants  of  the  king's  gate  said  to  Mordecai, 

"Why  wilt  thou  refuse  to  bow  before  Haman,  trans- 
gressing thus  the  wishes  of  the  king  ?  Do  we  not  bow 
before  him?" 

"Ye  are  foolish,"  answered  Mordecai,  "aye,  wanting 


192  SELECTIONS    FROM    THE    TALMUD. 

in  reason.  Listen  to  me.  Shall  a  mortal,  who  must 
return  to  dust,  be  glorified  ?  Shall  I  bow  down  before 
one  born  of  woman,  whose  days  are  short?  When  he 
is  small  he  cries  and  weeps  as  a  child;  when  he  grows 
older  sorrow  and  sighing  are  his  portion ;  his  days  are 
full  of  wrath  and  anger,  and  at  the  end  he  returns  to 
dust.  Shall  I  bow  to  one  like  to  him?  No,  I  prostrate 
myself  before  the  Eternal  God,  who  lives  forever.  He 
who  dwells  in  Heaven  and  bears  the  world  in  the  hol- 
low of  His  hand.  His  word  changes  sunlight  to  dark- 
ness, His  command  illumines  the  deepest  gloom.  His 
wisdom  made  the  world,  He  placed  the  boundaries  of 
the  mighty  sea ;  the  waters  are  His,  the  sweet  and  the 
salt;  to  the  struggling  waves  he  says,  'Be  still,  thus  far 
shalt  thou  come,  no  further,  that  the  earth  may  remain 
dry  for  my  people.'  To  Him,  the  great  Creator  and 
Ruler  of  the  Universe,  and  to  no  other  will  I  bow." 

Haman  was  wroth  against  Mordecai,  and  said  to  him, 

"Why  art  thou  so  stiff-necked?  Did  not  thy  fore- 
father bow  down  to  mine?" 

"How?"  replied  Mordecai;  "which  of  my  ancestors 
bowed  before  forefather  of  thine?" 

Then  Haman  answered, 

"Jacob,  thy  forefather,  bowed  down  to  Esau,  his 
brother,  who  was  my  forefather." 

"Not  so,"  answered  Mordecai,  "for  I  am  descended 
from  Benjamin,  and  when  Jacob  bowed  to  Esau,  Ben- 
jamin was  not  yet  born.  Benjamin  never  bowed  until 
his  descendants  prostrated  themselves  in  the  holy 
temple,  when  the  divinity  of  God  rested  within  its  sa- 
cred portals,  and  all  Israel  united  with  him.  I  will 
not  bow  before  the  wicked  Haman." 

"/^i  the  first  month,  that  is,  in  the  month  Nissan  (April), 
they  cast  the  lot  before  Hainan."     He  cast  the  lot  "from 


THE    BOOK    OF    ESTHER.  193 

day  to  day."  At  first  lie  selected  the  first  day  of  the 
week  as  the  one  for  the  destruction  of  the  Jews;  but 
then  he  said,  "No;  light  was  created  upon  that  day, 
which  is  to  their  merit.  On  the  second  day  the  heav- 
ens were  created ;  also  to  their  merit.  On  the  third 
day,  the  Garden  of  Eden,  with  all  the  herbs  and  trees ; 
on  the  fourth  the  sun,  moon,  stars,  and  all  the  hosts 
of  Heaven,  also  a  merit  to  them.  On  the  fifth  day  the 
fowls  of  the  Heaven  were  created,  and  among  them 
the  pigeon,  which  the  Jews  have  used  for  a  sacrifice, 
so  that  will  not  answer  for  their  extermination.  On 
the  sixth  day  Adam  and  Eve  were  created,  and  on  the 
seventh  day  is  their  Sabbath,  the  covenant  between 
them  and  their  God." 

He  then  took  his  chances  with  the  months.  In  the 
month  of  Nissan  (April)  they  were  released  from  the 
servitude  of  Egypt,  and  many  miracles  were  performed 
in  their  favor.  In  the  month  of  lyar  (May)  the  manna 
first  descended  from  Heaven,  and  in  that  month,  too, 
five  calamities  were  to  happen.  During  the  month  of 
Sivan  they  received  the  ten  commandments,  and  hold 
their  feast  of  weeks.  Neither  of  these  months  would 
do.  The  next  cast  was  the  month  Tamuz  (July).  But 
in  that  month  the  walls  of  Jerusalem  were  destroyed, 
and  Haman,  thinking  that  might  prove  sufficient  pun- 
ishment for  any  of  their  sins  in  that  month,  passed  it 
by  and  cast  again.  The  next  lot  fell  on  Ah  (August). 
But  in  that  month  the  last  of  the  generations  doomed 
to  wander  through  the  wilderness  forty  years  had  per- 
ished. The  time  of  their  punishment  had  expired,  and 
in  that  same  month  Moses  had  spoken  with  God,  and 
prayed  to  Him,  "Show  me  Thy  Glory."  This  was  too 
great  a  month  to  the  Israelites  to  allow  its  selection  for 
their  extermination. 

13 


194  SELECTIONS    FROM    THE    TALMUD. 

The  next  month  was  Elul  (September).  'Twas  in 
this  month  that  Moses  ascended  for  the  third  time  the 
mount  of  God,  to  receive  the  second  tables  of  stone. 
Also,  during  this  month,  the  walls  of  Jerusalem  were 
completed,  as  it  is  written  in  Nehemiah  6  :15:  "And 
so  was  the  wall  finished  on  the  twenty-and-fifth  day  of 
the  month  Elul.'''* 

Tishri  (October)  would  not  be  favorable  to  his  pur- 
pose, because  the  Day  of  Atonement,  when  all  Israel 
would  be  devout  in  prayer,  occurs  within  it.  Neither 
would  the  following  month,  Heshvan,  suit  his  designs, 
because  it  was  in  this  month  that  the  waters  of  the 
flood  were  set  loose  upon  the  w^orld  and  Noah  and  his 
family  saved.  During  KisUv  (December)  the  founda- 
tion of  the  Temple  was  laid.  In  Thehet  (January)  Neb- 
uchadnezzar besieged  Jerusalem,  also  a  sufficient  pun- 
ishment for  that  period.  And  also,  during  this  month, 
the  eleven  tribes  made  peace  with  Benjamin.  Neither 
was  Shebat  (February)  a  month  displaying  any  guilty 
action  deserving  of  God's  wrath  on  the  part  of  His 
people.  When  he  came  to  the  month  of  Adar,  how- 
ever, he  said,  "  Lo,  I  have  thee  now,  even  as  the  fish  of 
the  sea"  (the  sign  of  the  month's  planet  being  two  fish). 
In  this  month  the  lawgiver,  Moses,  died,  and  Haman 
thought  it  would  prove  unlucky  for  Israel.  He  forgot, 
however,  that  Moses  was  also  born  in  Adar,  on  the  sev- 
enth day  of  the  month. 

"  Then  said  Haman  unto  King  Ahasuerus, 

"There  is  a  people  scattered  throughout  thy  prov- 
inces, yet  separate  and  distinct  from  the  nation  among 
which  they  dwell.  They  will  not  intermingle  or  asso- 
ciate with  us.  They  will  not  marry  with  the  daughters 
of  our  land,  neither  will  they  allow  our  sons  to  wed  their 
daughters.     They  do  not  aid  in  building  up  the  state, 


THE    BOOK    OF    ESTHER.  195 

for  they  have  many  holy  days  on  which  they  are  idle 
and  refuse  to  traffic.  The  first  hour  of  each  day  they 
devote  to  their  prayer,  'Hear,  O  Israel,  the  Lord  is 
One.'  The  second  hour  they  also  sing  praises,  and 
much  time  they  waste  in  prayers  and  graces.  Each 
seventh  day  they  make  a  Sabbath,  and  pass  the  time  in 
their  synagogues  reading  from  their  Pentateuch  and 
their  prophets;  aye,  and  in  cursing  thee,  the  king. 
They  enter  their  children  into  a  covenant  of  the  flesh 
when  they  are  but  eight  days  old,  that  they  may  remain 
a  peculiar  people  forever.  In  the  month  of  Nissan  they 
hold  a  feast,  which  they  call  the  Passover,  when  they 
remove  all  leaven  from  their  houses,  and  they  say,  'As 
we  remove  the  leaven  from  our  houses,  so  may  the 
wicked  king  be  removed  from  our  midst.'  They  have 
many  fasts  and  feasts,  upon  all  of  which  they  curse  the 
king,  and  pray  for  thy  death  and  the  downfall  of  thy 
kingdom.  Lo,  there  arose  once  a  king,  Nebuchadnez- 
zar, who  destroyed  their  temple,  despoiled  their  great 
city,  Jerusalem,  and  sent  the  inhabitants  thereof  into 
exile.  Still  their  pride  and  stubborn  spirit  remained 
unbroken.  Know,  also,  that  their  fathers  went  down 
into  Egypt,  seventy  men,  and  when  they  went  up  from 
thence  they  numbered  full  six  hundred  thousand,  in 
addition  to  their  women  and  little  ones.  Among  this 
nation  there  are  men,  large  dealers;  they  buy  and  they 
sell,  but  they  execute  not  the  laws  of  the  king  and  the 
realm.  What  profit,  then,  is  it  to  have  such  a  people 
scattered  through  thy  provinces? 

"  Now,  if  it  be  pleasing  in  the  eyes  of  the  king,  let  a 
decree  be  published  to  destroy  and  exterminate  them 
from  our  midst." 

And  Ahasuerus  answered, 

"  We  are  not  able  to  do  this  thing.     Their  God  has 


196  SELECTIONS    FROM    THE    TALMUD. 

not  deserted  them,  and  they  have  prevailed  over  people 
greater  and  stronger  than  ourselves.  We  cannot  accept 
thy  advice  in  this  matter." 

Still  Haman  persisted  from  time  to  time  to  pour  com- 
plaints against  the  Jews  in  the  ears  of  the  king,  and  to 
urge  their  complete  destruction.  Finally  Ahasuerus 
said,  "As  thou  hast  troubled  me  so  much  about  this 
thing  I  will  call  together  my  officers,  counsellors,  and 
wise  men,  and  ask  their  opinion." 

When  these  sages  were  called  before  him  the  king 
put  the  question  to  them,  and  asked, 

"  Now  what  is  your  advice,  shall  this  nation  be  de- 
stroyed or  not  ?" 

And  the  wise  men  answered  unanimously,  and  said, 

"  Should  Israel  be  stricken  from  existence  the  world 
itself  would  no  longer  be ;  for  through  the  merit  of 
Israel  and  the  law  given  to  them  the  world  exists.  Are 
the  people  not  called  near  to  God  (relatives)  ?  '  Unto 
the  children  of  Israel,  a  people  near  to  Him.'  Not 
alone  this,  they  are  also  called  children  of  the  Lord, 
as  it  is  written,  '  Ye  are  the  children  of  the  Lord  your 
God'  (Dent.  14  : 1).  Who  can  escape  that  raises  a  hand 
against  His  children  ?  Pharaoh  was  punished  for  his 
conduct  towards  them  ;  how  shall  we  escape  ?" 

Then  Haman  arose  and  replied  to  these  words, 

"  The  God  who  caused  the  death  of  Pharaoh  and  his 
hosts  has  grown  old  and  feeble  ;  his  power  has  departed 
from  him.  Did  not  Nebuchadnezzar  destroy  his  temple 
and  send  his  people  into  exile  ?  Why  did  he  not  pre- 
vent that  if  he  was  all-powerful  ?" 

By  such  arguments  as  these  Haman  altered  the 
opinions  and  advice  of  the  sages,  and  the  letters  order- 
ing the  massacre  which  he  desired  were  prepared 
according  to  his  command. 


THE    BOOK    OF    ESTHER.  197 

When  Mordecai  ascertained  what  had  been  done  he 
rent  his  garments,  clothed  himself  in  sackcloth,  and  sat 
in  ashes.  He  wept  in  his  anguish,  and  said,  ''Woe, 
woe  to  us  for  this  severe  decree.  Not  even  a  half  of 
our  people  shall  be  saved,  nor  a  third  part  nor  a  fourth, 
but  the  whole  body  must  be  rooted  out;  woe,  woe  to 


us 


Then  when  the  Israelites  beheld  Mordecai's  grief  and 
heard  his  words,  they  assembled  together,  a  great  mul- 
titude of  people,  and  Mordecai  addressed  them  as  fol- 
lows : 

"Ye  people  of  Israel,  ye  chosen  ones  of  our  Father  in 
heaven,  know  ye  not  what  has  happened?  Have  ye 
heard  naught  of  the  decree  against  us,  that  Haman  and 
the  king  have  ordered  our  destruction  from  the  face  of 
the  earth?  We  have  no  friendly  influence  on  which  to 
depend,  no  prophets  to  pray  for  us,  no  city  of  refuge. 
We  are  a  flock  without  a  shepherd ;  we  are  as  a  ship 
at  sea  without  a  pilot,  as  orphans  without  a  father,  aye, 
as  sucklings  who  have  lost  their  mother." 

Then  they  carried  the  ark  in  which  the  scrolls  of  the 
law  were  deposited,  into  the  streets  of  Shushan,  and 
draped  the  same  in  mourning  colors.  And  Mordecai 
opened  the  scrolls  and  read  the  passage  in  Deuteronomy 
(4  :  30),  "  When  thou  art  in  tribulation,  and  all  these 
things  have  overtaken  thee,  in  the  latter  end  of  days, 
then  wilt  thou  return  to  the  Lord  thy  God,  and  be 
obedient  unto  His  voice.  For  a  merciful  God  is  the 
Lord  thy  God." 

"  People  of  the  house  of  Israel,"  said  Mordecai,  "  let 
us  follow  the  example  of  the  men  of  Nineveh,  at  the 
time  when  Jonah,  the  son  of  Amitai,  was  sent  to  pro- 
claim the  overthrow  of  their  capital.  The  king  rose 
from  his  throne,  changed  his  royal  robes  for  sackcloth 


198  SELECTIONS    FROM    THE    TALMUD. 

and  ashes,  and  caused  a  fast  to  be  proclaimed.  Neither 
man  nor  beast,  neither  herds  nor  flocks,  tasted  of  food 
or  drank  of  water.  '  God  saw  their  works  that  they 
turned  from  their  evil  ways,  and  God  bethought  Him- 
self of  the  evil  which  He  had  spoken  that  He  would 
do  them  and  He  did  it  not'  (Jonah  3:7).  Let  us  like- 
wise proclaim  a  penitential  fast ;  these  men  were  saved, 
and  they  were  heathens ;  we  are  the  sons  of  Abraham, 
and  it  behooves  us  more  especially  to  repent  our  evil 
ways  and  trust  to  the  forgiveness  of  a  merciful  God. 
Turn  ye,  turn  ye  from  your  unrighteous  paths,  oh 
house  of  Israel,  wherefore  will  ye  die !" 

And  when  he  had  finished  speaking  these  words, 
Mordecai  went  out  into  the  city  and  cried  with  a  loud 
and  bitter  cry. 

The  house  of  Israel  was  filled  with  dread  at  the  edict 
of  the  king.  Sorrow  crossed  the  threshold  of  each 
Jewish  home ;  a  spirit  of  anguish  filled  every  habita- 
tion. 

A  certain  man  called  on  a  Persian  friend  and  en- 
treated him  to  use  his  influence  to  save  his  life  and  the 
lives  of  his  family.  "  I,  my  wife,  and  my  children  will 
be  your  slaves,"  said  he,  "  only  save  our  lives." 

The  Persian  answered, 

"  How  can  I  do  so  ?  The  decree  states  that  any 
Persian  harboring  a  Jew  shall  be  put  to  death  with 
him." 

The  Israelite  departed  with  a  broken  spirit.  "  How 
truly,"  said  he,  "  have  the  words  of  the  Bible  been  ful- 
filled ?  '  Ye  will  offer  yourselves  for  sale  unto  your  ene- 
mies, for  bondmen  and  bondwomen,  without  any  one  to 
buy  ye.'"   (Deut.  28:68.) 

Each  day  the  people  marked  the  passage  of  time,  by 


THE    BOOK    OF    ESTHER.  199 

saying,  "  Thus  many  days  more  have  the  Jews  to  live," 
and  so  was  another  biblical  passage  verified. 

"And  thy  life  shall  hang  in  doubt  before  thee 

In  the  morning  thou  wilt  say,  Who  would  but  grant  that 
it  were  only  evening !  And  at  evening  thou  wilt  say, 
Who  would  but  grant  that  it  were  only  morning  !  From 
the  dread  of  thy  heart  which  thou  wilt  experience,  and 
from  the  sight  of  thy  eyes  which  thou  wilt  see."  (Deut. 
28 :  66-67.)  And  with  each  day  the  mourning  in- 
creased and  hope  seemed  still  more  vain. 

If  w^e  lose  a  relation  or  a  dear  friend,  our  grief  is  at 
first  intense,  but  with  each  day  it  loses  its  poignancy 
until  we  are  consoled  and  comforted.  How  difterent 
was  it  in  the  case  of  the  condemned  Jews ;  each  day  the 
wailing  grew  stronger,  for  each  day  but  brought  them 
nearer  to  the  hour  of  their  destruction. 

The  act  of  Ahasuerus  in  intrusting  his  ring  to  Ha- 
man,  was  productive  of  more  repentant  feelings  in  the 
people  of  Israel  than  had  been  the  words  of  their  forty- 
eight  prophets.  The  prophets  had  cautioned  Israel 
against  serving  idols,  and  urged  upon  them  the  necessity 
of  atonement,  and  yet  their  words  had  been  unheeded ; 
but  with  the  transmission  of  the  king's  ring  to  Haman's 
possession,  the  great  call  for  repentance  made  itself 
immediatel}^  heard. 

But  Haman  was  to  receive  his  punishment.  There 
is  a  saying  of  the  Rabbis,  "  If  a  stone  falls  upon  a 
pitcher,  the  pitcher  breaks;  if  the  pitcher  falls  upon 
the  stone,  the  pitcher  also  breaks."  Be  it  as  it  may, 
it  is  bad  for  the  pitcher,  and  bad  similarly  for  the  ene- 
mies of  Israel ;  for  even  when  Israel  strays  from  right- 
eousness, the  instruments  of  their  chastisement  are  also 
punished,  as  in  the  instances  of  Nebuchadnezzar,  Titus, 
Haman,  etc. 


200  SELECTIONS    FROM    THE    TALMUD. 

''  Then  came  the  maidens  of  Esther  with  her  chamber- 
lains, and  told  it  to  her  (the  grief  of  Mordecai)  .  .  .  And 
she  called  Eathach  and  gave  him  a  charge  for  Mordecai 
to  hnoiD  ivhat  this  -was,  and  lohy  this  ivas  .  .  .  And  Mor- 
decai told  him  all  that  had  happened  unto  him" 

Meaning,  a  dream,  which  Mordecai  had  dreamt  in  the 
second  year  of  the  reign  of  King  Ahasuerus,  he  now 
recollected  and  told  to  Hathach.  "An  earthquake  shook 
the  world,  and  darkness  and  great  storms  frightened  the 
inhabitants.  Two  monsters  were  engaged  in  deadly 
conflict,  and  the  noise  of  the  struggle  caused  the  nations 
to  quake  with  fear.  In  the  midst  of  the  nations  was  a 
small  weak  people,  and  the  other  nations  wished  to  blot 
it  from  the  world.  A  great  distress  oppressed  this  few 
people  and  they  cried  aloud  to  God  for  succor  and  pro- 
tection. Then  a  small  spring  arose,  even  between  the 
two  monsters  that  were  battling,  and  it  increased  in  size 
until  it  seemed  to  become  as  wide  and  boundless  as  the 
sea,  even  as  though  it  would  engulf  the  world.  Then  the 
sun  broke  forth  in  brightness  o'er  the  earth,  and  the 
v^enk  nation,  blessed  with  peace,  dwelt  safely,  though  the 
ruins  of  many  greater  nations  were  spread  about  it." 

This  dream  he  had  previously  related  to  Esther,  and 
now  through  her  messenger,  he  sent  the  queen  this 
word : 

"  Behold,  thou  wilt  recollect  the  dream  which  I  re- 
lated to  thee  in  thy  youth.  Arise,  pray  to  God  and  be- 
seech from  Him  mercy ;  then  go  before  the  king  and 
speak  bravely  for  the  cause  of  thy  people  and  thy  kin- 
dred."    And  further  he  sent  to  Esther  these  words  : 

" '  Imagine  not  in  thy  soul,'  and  say  not  '  the  king 
has  selected  me  for  his  queen ;  and,  therefore  I  need  not 
pray  for  mercy  to  Israel.'  Into  exile  thou  wert  carried 
as  well  as  the  rest  of  thy  people,  and  the  decree  which 


THE    BOOK    OF    ESTHER.  201 

destroys  one,  destroys  all.  Do  not  imagine  that  tliou 
alone  canst  escape,  of  all  the  Jews.  For  the  sin  of  thy 
great  grandfather  Saul  do  we  now  suffer.  If  he  had 
obeyed  the  words  of  Samuel,  the  wicked  Haman  had 
not  descended  from  him  who  was  of  the  family  of  Ama- 
lek.  If  Saul  had  slain  Agag,  the  son  of  Hamadatha 
had  not  bought  us  for  ten  thousand  silver  talents ;  the 
Lord  would  not  have  delivered  Israel  into  the  hands  of 
the  wicked.  Yet  Moses  prayed  to  the  Lord  for  Israel, 
and  Joshua  discomfited  Amalek ;  so  arise  thou,  and  pray 
before  thy  Father  in  heaven,  and  He  who  did  execute 
justice  on  Amalek  will  now  do  the  same  to  his  wicked 
seed.  From  three  oppressors  of  Israel  does  Haman 
draw  his  life-blood.  First,  Amalek,  who  was  the  first 
to  fight  against  Israel,  and  who  was  defeated  by  Joshua. 
Next,  Sisera,  who  laid  a  hand  of  iron  upon  our  ances- 
tors and  met  his  punishment  through  a  woman,  Ja'el. 
Lastly,  Goliath,  who  defied  the  camp  of  Israel  and  was 
laid  low  by  the  son  of  Jesse.  Therefore,  let  not  thy 
prayers  cease,  for  God' has  ever  listened  to  the  breath- 
ings of  a  contrite  heart,  and  for  the  sake  of  our  ancestors 
He  will  show  us  favor.  They  were  delivered  from  their 
enemies  when  all  seemed  hopeless.  Pray,  therefore,  and 
imagine  not  that  thou  alone,  of  all  thy  people,  shall  be 
able  to  find  safety." 

On  the  day  when  Mordecai  ordered  his  brethren  to 
fast  and  humble  themselves  before  God,  he  uttered  the 
following  supplication  : 

"  Our  God  and  God  of  our  fathers,  seated  on  Thy 
throne  of  grace  !  Oh  Lord  of  the  universe.  Thou  knowest 
that  not  through  the  promptings  of  a  proud  heart  did  I 
refuse  to  bow  before  Haman.  Thee  only  I  fear,  and  I 
am  jealous  of  the  glory  of  Thy  presence ;  I  could  not 
give  to  flesh  and  blood  Thy  honor — to  the  creature  that 


202  SELECTIONS    FROM    THE    TALMUD. 

which  belongs  to  the  Creator  alone.  Oh  God,  deliver 
us  from  his  hand,  and  let  his  feet  become  entangled  in 
the  net  which  he  has  spread  for  us.  Let  the  world 
know,  oh  our  Redeemer,  that  Thou  hast  not  forgotten 
the  promise  which  supports  and  strengthens  us  in  our 
dispersion.  'And  yet  for  all  that,  though  they  be  in 
the  land  of  their  enemies,  will  I  not  cast  them  away, 
neither  will  I  loath  them  to  destroy  them  utterly,  to 
break  my  covenant  with  them,  for  I  am  the  Lord  their 
God.' " 

When  Esther  received  the  message  of  Mordecai,  she 
too  ordered  a  fast,  and  replaced  her  royal  apparel  with 
the  sackcloth  and  ashes  of  mourning ;  and  bowing  her 
face  before  the  Lord,  she  uttered  this  heartfelt  prayer: 

"  God  of  Israel,  from  the  beginning  of  time  Thou  hast 
reigned ;  the  world  and  all  it  contains  Thy  power  has 
created ;  to  Thee,  Thy  handmaid  calls  for  help  !  I  am 
alone,  oh  God,  without  father  and  mother.  Even  as  a 
poor  woman,  who  begs  from  door  to  door,  do  I  come  be- 
fore Thee  for  mercy,  from  window  to  window  in  the 
house  of  Ahasuerus.*  From  Thee  alone  can  help  and 
salvation  flow.  Oh,  Father  of  the  fatherless !  stand 
upon  the  right  hand  of  the  orphan,  I  beseech  Thee;  give 
her  mercy  and  favor  in  the  eyes  of  Ahasuerus,  that  he 
may  be  moved  to  grant  her  petition  for  the  lives  of  her 
people.  '  May  the  words  of  my  mouth  and  the  medita- 
tions of  my  heart  be  acceptable  before  Thee,  oh  Lord, 
my  Rock  and  my  Redeemer.    Amen !'  " 

"And  it  came  to  pass  on  the  third  dayT 

After  Esther  had  fasted  three  days,  on  the  third  day 


*  It  was  the  ancient  custom  of  the  Jews  to  stand  by  a  window  and  look 
upon  the  sky  when  praying.  We  find  the  foct  thus  recorded  in  Daniel 
(6  :  11),  "  He  had  open  windows  in  his  upper  chamber  in  the  direction  of 
Jerusalem." 


THE    BOOK    OF    ESTHER.  203 

of  her  fast  she  arose  from  the  ashes  on  which  she  had 
reposed,  removed  her  garments  of  sackcloth,  arrayed 
herself  in  her  gorgeous  robes  of  state,  wearing  her 
richest  ornaments  of  gold  of  Ophir  and  precious  stones, 
and  prepared  to  enter  the  presence  of  the  king.  First, 
however,  in  voice  broken  by  sobs  and  strong  emotion, 
she  again  in  privacy  addressed  the  Most  High. 

"  Before  Thee,  oh  God  of  Abraham,  of  Isaac,  and  of 
Jacob,  before  Thee,  oh  God  of  Benjamin,  my  ancestor, 
I  pray.     Before  Thee  I  pray,  ere  I  appeal  unto  my  hus- 
band, Ahasuerus,  the  king,  to  supplicate  for  Thy  people 
Israel,  whom  thou  didst  separate  from  other  nations,  to 
whom  Thou  gavest  Thy  holy  law.    Thy  chosen  people, 
oh  God,  who  praise   Thee  three  times  daily,  saying, 
'  Holy,  holy,  holy,  is  the  Lord  of  Hosts ;    the   whole 
earth  is  full  of  His  glory.'     As  Tnou  didst  save  Cha- 
nanyah,  Mishael,  and  Azaryah  from  the  raging  furnace, 
and  Daniel  from  the  jaws  of  the  lions,  so  save  us  now 
from  the  enemies  who  lie  in  wait  for  our  destruction. 
Give  me  grace,  I  pray  Thee,  in  the  eyes  of  my  lord,  the 
king.     Through  our  sins,  oh  Lord,  are  we  condemned ; 
yea  all  of  us  in  whom  the  blood  of  Abraham  quickens ; 
yet  surely  the  children  should  not  suffer  for  the  father's 
sin !     If  we  have   provoked    Thy  wrath,  why  should 
tender  hearts  and  innocent  babes  be  with  us  condemned 
to  death  ?     Oh  remember  the  merit  of  Abraham  to  our 
salvation.    Ten  times  didst  Thou  tempt  him  and  he  re- 
mained faithful  before  Thee.     Protect  the  children  of 
Thy  beloved  friends,  Abraham,  Isaac,  and  Jacob ;  ban- 
ish from  about  them  the  evil  with  which  Haman  has 
encircled  them."     And  Esther  wept  bitterly,  and  her 
tongue  refused  to  utter  the  words  which  rose  to  her  lips. 
"  I  go  now,"  she  said  in  her  heart,  "  unto  the  king ;  oh 
let  Thy  angels  of  mercy  precede  my  footsteps;  let  the 


204  SELECTIONS    FROM    THE    TALMUD. 

favor  of  Abraham  go  before  me,  and  the  merit  of  Isaac 
support  my  trembling  frame ;  let  the  kindness  of  Jacob 
be  in  my  mouth,  and  the  purity  of  Joseph  upon  my 
tongue.  As  thou  didst  listen  to  the  voice  of  Jonah  when 
he  called  upon  Thee,  so  listen  now  to  me.  Oh  God, 
whose  eye  seest  the  inmost  recesses  of  the  heart,  re- 
member the  merit  of  the  pious  ones  who  served  Thee 
faithfully,  and  for  their  sakes  allow  not  my  petition  to 
be  rejected.     Amen." 

And  Esther  took  with  her  two  of  her  waiting  maids 
and  entered  the  court  of  the  king.  On  the  arm  of  one 
she  leaned,  Avhile  the  other  followed  bearing  her  train, 
that  the  golden  fabric  might  not  sweep  along  the 
ground.  She  concealed  her  grief  in  her  heart,  and  her 
face  was  bright  and  her  appearance  happy. 

It  happened,  when  the  king  saw  Esther  standing  in 
the  court,  that  he  was  very  wroth  to  think  that  she 
had  overstepped  both  law  and  custom.  Esther  glanced 
up,  and  reading  his  anger  in  his  eyes,  became  greatly 
terrified  and  leaned  heavily  upon  the  handmaid  who 
supported  her.  God  saw  her  failing  motion,  and,  pity- 
ing the  distress  of  the  orphan,  He  gave  her  grace  before 
the  king.  The  anger  vanished  from  his  eyes,  and  rising 
from  his  seat,  he  advanced  to  Esther  and  embraced  and 
kissed  her.  With  his  arm  about  her  neck  he  looked 
into  her  eyes,  and  seeing  there  her  fear,  he  said,  "What 
wilt  thou,  Queen  Esther?  Why  art  thou  alarmed? 
Our  laws  are  not  meant  for  thee ;  thou  art  my  friend ; 
wherefore  didst  thou  not  speak  when  thy  eyes  looked 
upon  me  ?" 

And  Esther  answered, 

"  Because,  my  lord,  when  first  I  looked  upon  thee, 
thy  glory  and  thy  honor  terrified  me." 


THE    BOOK    OF    ESTHER.  205 

Esther  had  three  objects  in  inviting  Haman  to  her 
banquet  with  the  king. 

First.  She  did  not  wish  Haman  to  think  that  she 
knew  of  his  guilt,  or  was  conspiring  against  him,  which 
he  might  suspect  if  he  discovered  that  Hatach  carried 
messages  between  herself  and  Mordecai. 

Secondly.  She  desired,  in  pursuance  of  her  plan,  to 
make  the  king  jealous  of  Haman.  Naturally  he  would 
ask  himself  why  she  had  invited  only  Haman,  thus 
singling  him  from,  and  honoring  him  above,  the  other 
princes. 

Thirdly.  That  Israel  might  not  be  too  sure  of  her  efforts 
and  so  depend  upon  her  altogether.  Rather  to  let  them 
find  additional  reasons  for  relying  solely  on  the  Lord. 

"  Then  said  unto  him  Zeresh,  his  wife.,  luith  all  her 
friends^  ^ Let  them  maize  a  gallows,''  etc." 

"Thou  canst  never  prevail  against  Mordecai  by  means 
which  have  already  been  brought  to  bear  against  his  peo- 
ple," said  Zeresh  to  Haman.  "Thou  canst  not  kill  him 
with  a  knife  or  sword,  for  Isaac  was  delivered  from  the 
same;  neither  canst  thou  drown  him,  for  Moses  and  the 
people  of  Israel  walked  safely  through  the  sea.  Fire 
will  not  burn  him,  for  with  Chananyah  and  his  com- 
rades it  failed ;  wild  beasts  will  not  tear  him,  for  Daniel 
was  rescued  from  the  lions'  fangs;  neither  will  a  dun- 
geon contain  him,  for  Joseph  walked  to  honor  through 
a  prison's  gates.  Even  if  we  deprive  him  of  sight  we 
can  not  prevail  against  him,  for  Samson  was  made 
blind,  and  yet  destroyed  thousands  of  the  Philistines. 
There  is  but  one  way  left  us ;  we  must  hang  him." 

It  was  in  accordance  with  this  advice  that  Haman 
built  the  gallows  fifty  cubits  high..  After  he  had  erected 
this  dread  instrument  of  death,  he  sought  the  presence 
of  Mordecai,  to  gloat  over  his  coming  triumph.     He 


206  SELECTIONS    FROM    THE    TALMUD. 

found  the  Jew  in  the  college,  with  his  pupils  gathered 
around  him.  Their  loins  were  girded  with  sackcloth, 
and  they  wept  at  the  words  which  their  teacher  was 
addressing  to  them. 

"To-morrow,"  said  Haman,  "I  will  first  destroy  these 
children,  and  T  will  then  hang  Mordecai  on  the  gallows 
I  have  prepared." 

He  remained  in  the  school  and  saw  the  mothers  of 
the  pupils  bring  them  their  meals;  but  they  all  refused 
to  eat,  saying,  "By  the  life  of  our  teacher, 'Mordecai, 
we  will  neither  eat  nor  drink;  fasting  will  we  die." 

"/m  that  night  sleep  Jled  from  the  hlng!^ 

Ahasuerus  imagined  that  Haman  was  a  lover  of 
Esther,  because  he  alone,  of  all  the  princes,  was  invited 
to  her  banquet.  When  he  slumbered  he  dreamed  that 
he  saw  Haman  with  a  sword  in  his  hand,  attempting 
his  life,  and  awakening  in  fright,  he  was  unable  again  to 
sleep.  So  he  arose  and  called  to  Shimshi,  his  scribe, 
who  was  a  relative  of  Haman,  and  bade  him  open  the 
book  of  the  chronicles  of  events  which  happened  during 
the  reigns  of  the  kings  of  Persia  and  Media,  and  read 
to  him  from  the  same.  The  first  page  at  which  Shim- 
shi opened  the  book  contained  the  record  of  Mordecai's 
discovery  and  disclosure  of  the  treason  of  Bigthana  and 
Theresh,  the  king's  chamberlains.  The  scribe  did  not 
wish  to  read  this,  and  was  about  turning  to  another 
portion,  when  the  king  saw  the  action,  and  commanded 
him  to  read  from  the  page  which  was  first  spread  before 
him. 

^^ Haman.,  therefore^  said  to  the  Idiig,  '■For  the  man 
lohom  the  king  desireth  to  honor  Jet  them  bring  a  royal 
apparel,'' "  etc. 

When  the  king  heard  this  advice  his  suspicions 
seemed  to  him  as  facts.     "He  wishes  to  put  on  my 


THE    BOOK    OF    ESTHER.  207 

royal  apparel,"  thought  Ahasuerus,  ''and  to  place  my 
crown  upon  his  head;  then  he  will  destroy  me  and 
reign  in  my  stead." 

Then  said  the  king  to  Haman,  "Bring  from  my  state 
wardrobe  the  garment  of  purple  from  Ethiopia,  the  gar- 
ment set  with  precious  stones,  to  each  of  the  four  cor- 
ners of  which  a  golden  chain  is  attached ;  bring  also  the 
ornaments  which  I  wore  on  the  day  of  my  coronation, 
my  hat  of  Ethiopian  manufacture,  and  my  royal  cloak, 
embroidered  with  pearls  from  Africa.  Go,  then,  to  my 
stables,  and  take  from  thence  the  best  steed  which  I 
possess;  array  Mordecai,  the  Jew,  in  the  garments,  and 
place  him  upon  the  horse." 

And  Haman  answered,  "  There  are  many  Jews  in 
Shushan  who  are  called  Mordecai;  which  one  is  to  have 
the  honor?" 

"Do  all  this  that  thou  hast  spoken,"  replied  the  king, 
"  to  Mordecai,  the  Jew,  who  lives  by  the  king's  gates ; 
he  who  hath  spoken  w^ell  to  the  king  and  saved  his 
life." 

When  Haman  heard  these  words  the  blood  seemed  to 
congeal  in  his  heart ;  his  face  grew  blanched,  his  eyes 
became  dim,  and  his  mouth  as  though  paralyzed ;  with 
great  effort  he  said, 

"  Oh  king,  how — how — can  I  tell  which  Mordecai  thou 
meanest?" 

"I  have  but  just  said,"  returned  the  king;  "he  who 
dwells  at  my  gates." 

"But  he  hates  me,"  exclaimed  Haman,  "me  and  my 
ancestors ;  do  not  force  me  to  do  him  this  honor,  and  1 
will  pay  ten  thousand  silver  talents  into  thy  treasury." 

The  king  answered, 

"Though  I  should  give  that  ten  thousand  talents  to 
Mordecai,  aye,  and  give  him  also  thy  house  to  rule  over 


208  SELECTIONS    FROM    THE    TALMUD. 

it,  yet  this  honor  which  thou  hast  spoken  shouldst 
thou  also  do  to  him." 

"My  ten  sons  shall  run  before  thy  chariot,"  pleaded 
Haman;  "they  shall  be  thy  slaves,  if  thou  wilt  but 
forego  this  order." 

The  king  answered, 

"Though  thou,  and  thy  wife,  and  thy  ten  sons  should 
be  slaves  to  Mordecai,  yet  this  honor  should  be  also 
his." 

But  Haman  still  entreated. 

"  Lo,  Mordecai  is  but  a  common  subject  of  the  king, 
appoint  him  ruler  of  a  city,  a  province,  or  a  street — let 
that  be  the  honor  paid  him." 

And  again  the  king  replied : 

"  Though  I  should  appoint  him  ruler  over  all  my 
provinces,  though  I  should  cause  him  to  command  all 
who  owe  me  obedience  on  sea  and  land,  still  this  honor, 
too,  which  thou  hast  spoken,  should  be  done  him. 
Surely  he  who  has  spoken  to  the  advantage  of  his  king, 
he  who  has  preserved  the  life  of  his  king,  deserves  all 
that  should  belong  to  the  one  whom  the  king  most  de- 
lights to  honor." 

"  But  the  letters,"  continued  Haman ;  "  the  letters 
which  have  been  sent  to  all  thy  provinces,  condemning 
him  and  his  people  to  death." 

"  Peace,  peace,"  exclaimed  the  king ;  "  though  they 
should  be  recalled,  Mordecai  should  still  be  honored  as 
thou  hast  spoken.  Say  no  more,  Haman;  as  thou  hast 
spoken,  do  quickly ;  leave  out  nothing  of  all  that  thou 
hast  said." 

When  Haman  saw  that  all  appeal  was  useless,  he 
obeyed  the  king's  orders  with  a  heavy  heart.  With  the 
garments  and  the  richly  caparisoned  steed  he  nought  Mor- 
decai, and  said,  "Arise,  oh  Mordecai  the  righteous,  de- 


THE    BOOK    OF    ESTHER.  209 

scenclant  of  Abraham,  Isaac,  and  Jacob,  arise  from  thy 
sackcloth  and  ashes ;  lo,  they  have  prevailed  more  than 
my  talents  of  silver,  and  thy  God  has  bestowed  mercy 
upon  thee.  Arise,  Mordecai,  throw  off  thy  sackcloth 
and  ashes  and  don  these  royal  garments." 

Then  Mordecai  answered,  "Oh,  wicked  Ham  an !  the 
time  Cometh  when  thou  shalt  eat  wormwood  and  drink 
gall,  oh  son  of  Amalek." 

"Come,"  returned  Haman,  "dress  and  mount  the 
steed ;  the  orders  of  the  king  must  be  obeyed." 

Haman  anointed  Mordecai  with  sweet  perfumes ;  ar- 
rayed him  in  royal  robes,  and  mounted  him  upon  the 
king's  horse,  according  to  his  words  and  the  commands 
of  Ahasuerus.  Then  a  procession  was  formed.  Seven- 
teen thousand  soldiers  were  detailed  as  escort  and 
divided  into  two  bodies ;  one  preceded  and  the  other  fol- 
lowed Mordecai,  who  was  thus  in  the  centre  on  a  horse 
led  by  Haman.  As  they  marched  through  the  streets 
of  Shushan  the  soldiers  shouted,  "Thus  shall  be  done 
to  the  man  whom  the  king  desireth  to  honor." 

When  the  Jews  beheld  this  great  procession,  and  Mor- 
decai honored  in  the  midst  of  it,  they  followed  after, 
and  in  return  to  the  shouts  of  the  troops  they  called  out 
loudly,  "Thus  shall  be  done  to  the  man  who  serves  the 
King  who  created  heaven  and  earth,  and  whom  He  de- 
sireth to  honor."  When  Esther  saw  her  kinsman  thus 
arrayed,  she  thanked  the  Lord  and  praised  Him. 

"With  the  Psalmist  I  may  say,"  she  exclaimed, 
"  '  He  raiseth  up  out  of  the  dust  the  poor,  from  the  dung- 
hill he  lifteth  up  the  needy.'  (Ps.  113  :  7.)  'That  he 
may  set  him  with  princes,  even  with  the  princes  of  His 
people.' " 

Mordecai  also  praised  the  Lord,  and  said  : 

" '  Thou  hast  changed  my  mourning  into  dancing  for 

14 


210  SELECTIONS    FROM    THE    TALMUD. 

me,  Thou  hast  loosened  my  sackcloth  and  girded  me  with 
joy;  I  will  extol  Thee,  oh  Lord,  for  Thou  hast  lifted  me 
up,  and  hast  not  suffered  my  enemies  to  rejoice  over 
me.'"   (Ibid.  30:12.) 

Four  distinct  services  did  Haraan  render  Morde- 
cai.  First,  he  was  his  hairdresser,  for  he  shaved  and 
anointed  him.  Secondly,  he  was  his  valet,  for  he  at- 
tended him  in  the  bath.  Thirdly,  he  was  his  footman, 
for  he  led  the  horse  Mordecai  rode.  Fourthly,  he  was 
his  trumpeter,  for  he  proclaimed  before  him :  "  Thus 
shall  be  done  to  the  man  whom  the  king  desireth  to 
honor." 

''And  Haynan  related  to  Zeresh  Ids  loife,'"  etc. 

Haman  received  but  little  comfort  from  his  friends. 
"  Thou  wilt  surely  fall,"  said  his  wife;  "for  those  who 
endeavored  to  burn  Chananyah,  Mishael,  and  Azaryah 
in  the  fiery  furnace,  were  themselves  consumed  in  the 
flames ;  take  heed,  for  thou  wilt  surely  fall  before  this 
Jew." 

When  the  servants  of  the  king  saw  that  Haman  was 
losing  prestige,  they  too  turned  against  him.  Charbon- 
yah  told  the  king  that  Haman  had  designs  against  his 
royal  person.  "  If  thou  believest  not  me,"  said  the 
sycophant,  "  send  to  his  house  and  there  wilt  thou  find 
a  gallows  fifty  cubits  high  for  Mordecai,  because  he 
spoke  well  of  thee  and  saved  thy  life." 

The  king  said  to  Mordecai,  "Go  bring  thy  enemy 
Haman  and  hang  him  upon  the  gallows;  do  to  him  what- 
ever is  pleasing  to  thee." 

Haman  appealed  to  Mordecai  and  begged  to  be  put  to 
death  by  the  sword,  but  Mordecai  hearkened  not  to  his 
words. 

"  Who  digs  a  pit  for  another  deserves  to  fall  therein 
himself,"  said  he ;  "  he  who  rolls  a  stone  against  an- 


THE    BOOK    OF    ESTHER.  211 

other,  must  not  complain  if  it  turn  back  and  crush  him- 
self." 

The  following  is  the  letter  sent  under  the  king's  seal 
to  counteract  the  decree  issued  against  the  Jews : 

"  To  the  noblemen,  princes,  and  inhabitants  of  all  our 
provinces,  peace.  Our  government  cannot  prosper  unless 
its  people  are  united ;  let  this  find  you  all  living  in  fra- 
ternal harmony.  Let  all  the  people  of  our  provinces 
trade  together  as  one  nation ;  let  them  have  compassion 
and  charity  towards  all  nations  and  creeds,  and  honor 
all  peaceful  kingdoms  of  the  earth.  They  who  would 
deceive  the  king  by  evil  reports  concerning  any  people 
in  our  midst,  and  endeavor  to  obtain  permission  to  ex- 
terminate peaceful,  law-abiding  persons,  deserve  death, 
and  should  meet  with  it.  Let  such  as  they  perish,  and 
the  remainder  live  in  harmony,  forming  a  bond  of  peace 
never  to  be  broken ;  aye,  of  triple  thickness,  that  it 
may  never  grow  weak.  Let  no  insult  be  offered  to  any 
people. 

"  Esther  is  pious,  w^orthy,  and  our  queen,  and  Morde- 
cai  is  the  wisest  of  his  age;  he  is  without  fault,  he  and 
his  people.  Through  the  advice  of  Haman,  the  son  of 
Hamdatha,  was  our  former  decree  issued,  which  now  is 
declared  null  and  void.  And  further  we  decree  that 
the  Jews  may  arise  and  protect  themselves,  aye,  and 
take  vengeance  on  such  as  raise  a  bloody  hand  against 
them. 

"  He  wdio  created  Heaven  and  Earth  has  put  these 
words  in  our  heart  and  in  our  mouth,  and  thus  we  utter 
and  decree  them  according  to  the  laws  of  Persia  and 
Media." 


212  SELECTIONS    FROM    THE    TALMUD. 


V. 

KING   SOLOMON,  THE   WISE. 

"  Seest  iliou  a  man  that  is  diligeiit  in  Ids  workl  Before 
hings  may  lie  place  himself;  let  him  not  place  himself  he- 
fore  obscure  men.''   (Prov.  22  :  29.) 

In  this  verse  Solomon  alludes  to  himself.  He  built 
the  holy  temple  in  seven  years,  while  he  occupied  four- 
teen years  in  erecting  his  palace.  Not  because  his 
palace  was  more  elegant  or  more  elaborate  in  its  work- 
manship than  was  the  temple,  but  because  he  was  dili- 
gent in  his  work  to  finish  God's  house,  while  his  own 
house  could  await  time  and  opportunity. 

Four  cases  of  comparative  righteousness  between 
fathers  and  children  may  be  noted: 

First.  A  righteous  man  begets  a  righteous  son. 

Second.  A  wicked  man  begets  a  wicked  son. 

Third.  A  wicked  man  begets  a  righteous  son. 

Fourth.  A  righteous  man  begets  a  wicked  son. 

To  each  of  these  cases  we  may  find  a  biblical  allu- 
sion; to  each  of  them  we  may  apply  a  parable  and  a 
proverb. 

In  reference  to  the  righteous  father  and  the  righteous 
son,  we  find  the  following  verse  (Psalm  45  :  17)  :  "In- 
stead of  thy  fathers  shall  be  thy  children."  And  we 
may  apply  the  parable  of  the  good  fig  tree  which  brought 
forth  luscious  fruit. 

In  reference  to  the  wicked  father  and  the  wicked  son 
we  have  in  Numbers  32:14:  "And  now  behold,  ye 
are  risen  up  in  your  fathers'  stead,  a  new  race  of  sinful 
men." 


KING   SOLOMON,   THE    WISE.  213 

Ancient  is  the  proverb,  "  From  the  wicked  proceedeth 
wickedness ;"  and  applicable,  the  parable  of  the  serpent 
bringing  forth  an  asp. 

In  the  third  case,  the  wicked  father  begets  a  right- 
eous son,  as  it  is  written,  "Instead  of  the  thorn  shall 
come  up  the  fir  tree."  And  to  this  can  we  apply  the 
parable  of  the  rose  budding  on  the  bramble  bush. 

Lastly,  a  righteous  man  has  a  wicked  son,  as  it  is 
written,  "  Instead  of  wheat,  thorns  come  forth."  (Job 
21 :  40.)  And  we  have  also  the  parable  of  the  attrac- 
tive peach  tree  which  brought  forth  bitter  fruit. 

Solomon  was  a  king,  the  son  of  a  king ;  the  wise  son 
of  a  wise  father;  a  righteous  man's  righteous  child. 
All  the  incidents  in  David's  life,  all  his  characteristics 
were  paralleled  in  the  life  of  Solomon. 

David  reigned  for  forty  years,  as  it  is  written,  "  And 
the  days  that  David  governed  Israel  were  forty  years." 

Of  Solomon  it  is  written,  "  And  Solomon  reigned  in 
Jerusalem  over  all  Israel  forty  years."  David  expressed 
himself  by  "words,"  as  it  is  written,  "And  these  are 
the  last  ivords  of  David." 

Solomon  likewise  expressed  himself  by  "words." 

'-  The  words  of  Koheleth  the  son  of  David."  (Eccles, 
1:1.) 

David  said,  "  All  is  vardtf/ ;"  as  it  is  written,  "  For 
varuf?/  only  do  all  men  make  a  noise."  (Psalm  39  :  7.) 

Solomon  expressed  himself  with  the  same  word, 
"«;«?i?7^." 

"  VanitT/  of  vanities,  saith  Koheleth."   (Eccles.  1  :  2.) 

David  wrote  books,  viz. :  the  five  books  of  Psalms ; 
and  Solomon  wrote  three  books  :  Proverbs,  Ecclesiastes, 
and  the  Song  of  Solomon. 

David  composed  songs  :  "  And  David  spoke  unto  the 
Lord  the  words  of  this  song."   (Samuel  22  : 1.) 


214  SELECTIONS    FROM    THE    TALMUD. 

Solomon  also  composed  a  song  :  "  The  song  of  songs, 
wliicli  is  Solomon's." 

He  was  the  wise  king  alluded  to  in  Proverbs  16  :  23, 
"  The  heart  of  the  wise  maketh  his  mouth  intelli- 
gent, and  upon  his  lips  increaseth  information."  Mean- 
ing that  the  heart  of  the  wise  is  full  of  knowledge 
and  understanding;  but  this  is  shown  to  the  world 
through  the  words  of  his  mouth.  x\nd,  by  uttering  with 
his  lips  the  thoughts  of  his  mind  (or  heart)  he  increases 
the  information  of  the  people.  If  a  man  possessing 
brilliant  diamonds  and  precious  stones,  keeps  his  jewels 
concealed,  no  one  is  aware  of  their  value ;  but  if  he  allows 
them  to  be  seen,  their  worth  becomes  known,  and  the 
pleasure  of  ownership  is  enhanced. 

Applying  this  comparison  to  the  case  of  Solomon, 
while  his  wisdom  was  locked  up  in  his  own  breast,  it 
was  of  value  to  no  one ;  but  when  he  had  given  to  the. 
world  his  three  books,  men  became  acquainted  with  his 
great  abilities.  "  The  words  of  his  lips  increased  the 
information  of  his  people,"  and  so  great  was  his  reputa- 
tion, that  any  one  in  doubt  concerning  the  meaning  of 
a  biblical  passage,  sought  the  king  for  an  interpretation. 

Not  only  in  sacred  lore  did  he  raise  the  standard  of 
education.  He  had  mastered  and  taught  the  sciences 
of  Natural  Philosophy,  Physiology,  Botany,  Agricul- 
ture, Mathematics  in  all  its  branches.  Astronomy,  Chem- 
istry, and  in  fact  all  useful  studies.  He  also  taught 
Rhetoric  and  the  rules  of  Poesy.  In  alliterative  and 
alphabetical  versification  he  was  an  adept. 

''^  And  in  addition  to  this  that  KoheUth  vxis  loise,  lie  con- 
tinucdJy  taugJtt  the  j^aople  hnowledge." 

If  what  others  said  interested  the  people,  how  much 
more  readily  did  they  listen  to  Solomon ;  with  how 
much  more  ease  did  they  comprehend  him ! 


KING    SOLOMON,   THE    WISE.  215 

We  may  illustrate  his  method  of  teaching  by  the  fol- 
lowing comparison.  There  was  a  basket  without  ears, 
filled  with  fine  fruit,  but  the  owner  w^as  unable  to  get  it 
to  his  home  on  account  of  the  difficulty  in  carrying  it, 
until  a  wise  man,  seeing  the  predicament,  attached  han- 
dles to  the  basket,  when  it  could  be  carried  with  great 
ease. 

So  did  Solomon  remove  difficulties  from  the  path  of 
the  student. 

Rabbi  Huna  further  illustrated  this  same  thing. 
"  There  was  once,"  he  said,  "  a  well  of  most  pure  and  ex- 
cellent water;  but  the  well  w^as  so  deep  that  the  people 
were  not  able  to  reach  the  water,  until  a  man  of  wisdom 
taking  a  bucket  attached  to  it  one  rope  after  another 
until  the  whole  was  long  enough  to  reach  to  the  w^ater. 
So  was  it  with  Solomon's  teachings.  The  Bible  is  a 
well  of  truth,  but  its  teachings  are  too  deep  for  the  un- 
derstanding of  some.  Solomon,  however,  introduced 
parables  and  proverbs  suited  to  the  comprehension  of 
all,  through  which  means  a  knowledge  of  the  law  be- 
came readily  obtainable." 

Rabbi  Simon,  the  son  of  Chalafta,  related  the  follow- 
ing parable  :  "  A  certain  king  had  an  officer  to  whom  he 
was  much  attached,  and  whom  he  took  great  delight  in 
honoring.  One  day  he  said  to  this  favorite,  'Come,  ex- 
press a  wish,  anything  that  I  can  give  thee  shall  be 
thine.'  Then  this  officer  thought,  '  If  I  ask  the  king  for 
gold  or  silver  or  precious  stones,  he  will  give  w^hat  I  ask  ; 
even  though  I  desire  higher  honor  and  more  exalted  sta- 
tion he  will  grant  it,  yet  I  will  ask  him  for  his  daughter, 
for  if  he  grants  that,  all  the  rest  will  be  included.' " 

When  the  Lord  appeared  to  Solomon  in  Gibon,  and 
said  to  him  in  a  dream,  "  What  shall  I  give  to  thee  ?" 
Solomon  reflected,  "  If  I  ask  for  gold,  silver,  or  jewels, 


216  SELECTIONS    FROM    THE    TALMUD. 

the  Lord  will  give  them  to  me;  I  will  ask,  however,  for 
wisdom ;  if  that  is  granted  me,  all  other  good  things  are 
included."  Therefore,  he  replied,  "  Give  to  thy  servant 
an  understanding  heart." 

Then  said  the  Lord, 

"Because  thou  hast  asked  for  wisdom,  and  requested 
not  wealth  or  dominion  over  thy  enemies ;  by  thy  life, 
wisdom  and  knowledge  shall  be  thine,  and  through 
them  thou  shalt  obtain  wealth  and  power." 

'^And  Solomon  aioohe,  and  heJiold  it  loas  a  dream."  He 
wandered  into  the  fields,  and  he  heard  the  voices  of  the 
animals;  the  ass  brayed,  the  lion  roared,  the  dog 
barked,  the  rooster  crowed,  and  behold  he  understood 
w4iat  they  said,  one  to  the  other. 

An  ox,  even  after  being  killed  and  dressed,  may  be 
made  to  stand,  provided  the  sinews  are  uncut,  but  if 
they  are  severed,  cords  are  required  to  hold  the  body 
toirether.  While  Solomon  remained  free  from  sin  his 
prayers  were  granted  him  for  his  own  sake,  but  when 
he  departed  from  the  righteous  way,  the  Lord  said  to 
him,  "For  the  sake  of  David,  my  servant,  I  will  not 
take  the  kingdom  from  thee  in  thy  lifetime." 

Solomon  said,  "Vanity  of  vanities;  vanity,  even  as 
a  shadow."  A  shadow  of  what  nature  ?  The  shadow 
of  a  tower  or  a  tree  remains  the  shadow  for  awhile, 
and  then  is  lost,  but  the  shadow  of  a  bird  llieth  away, 
and  there  is  neither  bird  nor  shadow.  David  said, 
"  Our  days  are  as  a  passing  shadow,"  and  Rabbi  Huna 
said,  "Our  days  pass  quickly  from  us,  even  as  the 
shadow  of  a  flying  bird." 

With  the  word  vanity,  Solomon  expresses  seven 
stages  of  a  man's  life. 

The  infant  he  compares  to  a  king ;  riding  in  his  little 
coach,  and  being  kissed,  admired,  and  praised  by  all. 


KING    SOLOMON,   THE   WISE.  217 

The  child  of  three  or  four  years  he  compares  to  a  pig, 
fond  of  the  dirt  and  soiling  itself  with  its  food.  The 
child  of  ten  is  fond  of  dress ;  the  youth  adorns  himself 
and  seeks  a  wife  ;  the  married  man  is  bold  as  the  dog 
in  seeking  a  livelihood  for  himself  and  family;  and  the 
old  man  he  likens  to  an  ape. 

"  God  gave  loisdom  to  Solomon^ 

When  Solomon  was  about  building  the  temple,  he 
applied  to  the  king  of  Egypt  for  men  to  aid  him  in  the 
work.  Pharaoh,  consulting  his  astrologers,  selected 
those  men  who  were  to  die  within  the  year.  When 
they  arrived  at  Jerusalem  the  wise  king  sent  them 
back  at  once.  With  each  man  he  sent  a  shroud, 
and  directed  them  to  say  to  their  master,  "  If  Egypt  is 
too  poor  to  supply  shrouds  for  her  dead,  and  for  that 
purpose  sends  them  to  me,  behold  here  they  are,  the 
men  and  the  shrouds  together;  take  them  and  bury 
thy  dead." 

He  was  wiser  than  all  other  men,  wiser  even  than 
Adam,  who  gave  names  to  all  the  animals  of  the 
world,  and  even  to  himself,  saying,  ''  From  the  dust  of 
the  ground  I  was  formed,  and  therefore  shall  my  name 
be  Adamy  Rabbi  Tanchum  said,  "Where  is  thy  wis- 
dom and  thy  understanding,  oh  King  Solomon  ?  Thy 
words  not  only  contradict  themselves,  but  also  the 
words  of  David,  thy  father.  He  said,  'Not  the  dead 
can  praise  the  Lord'  (Psalm  115:17),  and  thou  didst 
say,  'Thereupon  praised  I  the  dead  that  are  already 
dead,  more  than  the  living  who  are  still  alive.'  (Eccles. 
4  :  2.)  And  thou  didst  also  say,  'For  a  living  dog  fareth 
better  than  a  dead  lion.'  "  (Ibid.  9:4.) 

These  seeming  contradictions,  however,  may  be  read- 
ily explained.  David  said,  "Not  the  dead  can  praise 
the  Lord,"  meaning  that  we   should  study  God's  law 


218  SELECTIONS    FROM    THE    TALMUD. 

during  life,  as  after  its  cessation  'twould  be  impossible. 
Solomon  said,  "Thereupon  praised  I  the  dead  that  are 
already  dead."  When  the  children  of  Israel  sinned  in 
the  wilderness,  Moses  prayed  for  them  for  their  own 
sakes,  and  his  prayer  was  unanswered;  but  when  he 
said,  "Remember  Abraham,  and  Isaac,  and  Israel,  Thy 
servants,"  he  met  with  a  prompt  reply.  Therefore  did 
not  Solomon  speak  well  in  saying,  "Praise  the  dead 
that  are  already  dead?"  Take  another  instance.  A 
king  may  decree  laws,  but  many  of  his  subjects  may 
disregard  them.  Sometimes  these  laws,  even  if  earn- 
estly observed  during  the  life  of  the  one  who  made 
them,  may  be  repealed  or  become  obsolete  after  his 
death.  Moses,  however,  made  many  stringent  laws, 
which  have  been  observed  through  all  generations. 
Therefore,  Solomon  said  well,  "Thereupon  will  I  praise 
the  dead." 

Rabbi  Judah,  in  the  name  of  Rab,  further  explained 
this  verse.  He  said,  "  What  is  the  meaning  of  the  fol- 
lowing passage  ?  '  Show  me  a  token  for  good,  that  they 
who  hate  me  may  see  it  and  be  ashamed.'  (Psalm 
76  :  17.)  David  said  to  God,  after  his  sin  with  Bath- 
sheba'  (Samuel  2),  'Sovereign  of  the  Universe,  pardon 
me  for  my  sin.'  The  Lord  answered,  'I  will  pardon 
thee.'  Then  said  David,  'Show  me  the  token  in  my 
lifetime,'  but  God  said,  'Not  in  thy  lifetime,  but  in  the 
lifetime  of  Solomon,  thy  son,  will  I  show  it.'  Thus, 
when  Solomon  dedicated  the  temple,  though  he  prayed 
with  fervent  devotion,  he  was  not  answered  until  he 
said,  '0  Lord  God,  turn  not  away  from  the  face  of  thy 
anointed.  Remember  the  pious  deeds  of  David,  thy 
servant.'  (2  Chron.  6  :42.)  Then  he  was  speedily  an- 
swered, for  in  the  next  verse  we  read,  'And  when  Solo- 
mon had  made  an  end  of  praying,  a  fire  came  down 


KING    SOLOMON,   THE    WISE.  219 

from  Heaven  and  consumed  the  burnt  offering  and  the 
sacrifices,  and  the  glorj  of  the  Lord  filled  the  house.' 
Then  were  the  enemies  of  David  put  to  shame,  for  all 
Israel  knew  that  God  had  pardoned  David  for  his  sin. 
Did  not  Solomon  say  well  then,  ^Thereupon  praised  I 
the  dead?'  For  this  reason,  further  on  in  the  chapter 
we  read,  ^And  on  the  three-and-twentieth  day  of  the 
seventh  month  he  dismissed  the  people  unto  their  tents, 
joyful  and  glad  of  heart,  because  of  the  good  that  the 
Lord  had  done  for  David,  and  for  Solomon,  and  for 
Israel,  His  people.' " 

Solomon  said,  "For  a  living  dog  fareth  better  than  a 
dead  lion." 

Expounding  this  verse,  Rabbi  Judali  said,  in  the 
name  of  Rab,  ''What  is  the  meaning  of  the  verse,  'Let 
me  know,  0  Lord,  my  end,  and  the  measure  of  my  days, 
what  it  is;  I  wish  to  know  when  I  shall  cease  to  be.' 
(Psalm  39  :  5.) 

"David  said  to  God,  'Let  me  know,  0  Lord,  my  end.' 
God  answered,  'I  have  decreed  that  for  each  one  his 
end  must  be  veiled  in  the  future.'  Then  David  said, 
'What  is  the  measure  of  my  days?'  Again  God  replied, 
^No  man  may  know  the  measure  of  his  days.'  'I  wish 
to  know  when  I  shall  cease  to  be,'  continued  David, 
and  God  answered,  'Thou  wilt  die  on  a  Sabbath.' 

'^  'Let  me  die  the  day  after,'  entreated  David,  but  the 
Lord  answered,  'No;  then  the  kingdom  will  be  Solo- 
mon's, and  one  reign  may  not  take  away  from  another 
reign  even  so  much  as  a  hair's  breadth.'  'Then  let  me 
die  the  day  before,'  exclaimed  David,  'for  a  day  in  Thy 
courts  is  better  than  a  thousand  elsewhere,'  and  God 
said,  'One  day  spent  by  thee  in  studying  my  law  is 
more  acceptable  than  the  thousand  burnt  offerings  thy 
son  Solomon  will  sacrifice.' 


220  SELECTIONS    FROM    THE    TALMUD. 

"It  was  David's  custom  to  pass  every  Sabbath  in  the 
study  of  the  Bible  and  its  precepts,  and  he  was  thus 
engaged  upon  the  Sabbath  which  was  to  be  his  last. 
Back  of  the  king's  palace  there  was  an  orchard,  and 
David,  hearing  a  noise  therein,  walked  thither  to  ascer- 
tain its  cause.  On  entering  the  orchard  he  fell  to  the 
ground,  dead. 

"The  noise  in  the  orchard  had  been  caused  by  the 
barking  of  the  king's  dogs,  who  had  not  that  day  re- 
ceived their  food.  Solomon  sent  a  message  to  the  Rab- 
binical College,  saying,  'My  father  lies  dead  in  his 
orchard ;  is  it  allowable  to  remove  his  body  on  the  Sab- 
bath ?  The  dogs  of  my  father  are  entreating  for  their 
food;  is  it  proper  to  cut  meat  for  them  to-day?'  This 
answer  was  returned  by  the  college :  'Thy  father's  body 
should  not  be  removed  to-day,  but  give  meat  to  the 
doi^s.'  Therefore  said  Solomon,  'A  living  dog  fareth 
better  than  a  dead  lion,'  justly  comparing  the  son  of 
Jesse  to  that  king  of  beasts." 

Solomon  was  the  chosen  of  the  Lord,  who  called  him, 
through  the  mouth  of  Nathan,  the  prophet,  Yedidiah 
(the  beloved  one).  He  was  called  Solomon  (peace),  be- 
cause in  his  days  peace  reigned,  as  it  is  written,  "And 
Judah  and  Israel  dwelt  in  safety."  (Kings  5 :  5.)  He 
was  called  Miel  (God  with  me)  because  God  was  his 
support. 

And  when  Solomon  sat  upon  the  throne  of  his  Either 
David,  all  the  nations  of  the  earth  feared  him ;  all  the 
people  of  the  earth  listened  anxiously  for  his  words  of 
wisdom. 

Afterwards  he  had  a  throne  made  especially  for  him- 
self by  Hiram,  the  son  of  a  widow  of  Tyre.  It  was 
covered  with  gold  of  Ophir,  set  with  all  kinds  of  pre- 
cious and  valuable  stones.     The  seat  of  the  throne  was 


KING    SOLOMON,   THE    WISE.  221 

approached  by  six  broad  steps.  The  right  side  of  the 
first  step  was  guarded  by  an  ox  made  of  pure  gold,  and 
tlie  left  side  by  a  lion  of  the  same  metal.  On  the  right 
of  the  second  step  stood  a  bear  also  of  gold,  and  upon 
the  left  a  lamb,  symbolical  of  enemies  dwelling  in  peace 
together.  On  the  right  of  the  third  step  was  placed  a 
golden  camel,  and  on  the  left  an  eagle.  On  the  right 
of  the  fourth  step  there  was  also  an  eagle  with  out- 
spread wings,  and  on  the  left  a  bird  of  prey,  all  of  the 
same  precious  metal.  On  the  fifth  step  to  the  right  a 
golden  cat  crouching  in  position  ;  on  the  left  a  chicken. 
On  the  right  of  the  sixth  step  a  hawk  was  fashioned, 
and  on  the  left  side  a  pigeon,  and  upon  the  top  of  the 
step  a  pigeon  clutched  a  hawk  in  her  talons.  These 
animals  were  designed  to  typify  the  time  when  those  of 
adverse  natures  shall  unite  in  harmony,  as  it  is  written 
in  Isaiah  (11  :  6),  ''And  the  wolf  shall  then  dwell  with 
the  sheep." 

Over  the  throne  was  hung  a  chandelier  of  gold  with 
seven  branches ;  it  was  ornamented  with  roses,  knobs, 
bowls,  and  tongs  ;  and  on  the  seven  branches  the  names 
of  the  seven  patriarchs,  Adam,  Noah,  Shem,  Abraham, 
Isaac,  Jacob,  and  Job,  were  engraven. 

On  the  second  row  of  the  branches  of  the  chandelier 
were  engraven  the  names  of  the  seven  pious  ones  of  the 
world,  Levi,  Kehath,  Amram,  Moses,  Aaron,  Eldad, 
and  Madad.  Above  all  this  hung  a  golden  churn  filled 
with  pure  olive  oil,  and  on  this  was  engraven  the 
names  of  Eli,  the  High  Priest,  and  his  two  sons,  Hoplini 
and  Phineas,  and  on  the  other  side  the  names  of  the 
two  sons  of  Aaron,  Nadab  and  Abihu. 

On  the  right  hand  of  the  throne  two  chairs  were 
placed,  one  for  the  High  Priest,  and  the  other  for  the 
Vice-High  Priest,  and  upon  the  left  side,  from  the  top 


222  SELECTIONS    FKOM    THE    TALMUD. 

to  the  ground,  seventy-one  cliairs   were    stationed   as 
seats  for  the  members  of  the  Sanhedrim. 

The  throne  was  made  upon  wheels,  that  it  could  be 
moved  easily  wherever  the  king  might  desire  it  to  be. 

The  Lord  gave  Solomon  the  power  of  understanding 
the  nature  and  properties  of  the  herbs  of  the  field  and 
the  trees  of  the  forest,  as  it  is  written,  "And  he  spoke 
concerning  the  trees,  from  the  cedar  tree  that  is  upon 
the  Lebanon  even  unto  the  hyssop  that  springeth  out 
of  the  wall.  He  spoke  also  concerning  the  beasts,  and 
concerning  the  fowls,  and  concerning  the  creeping  things, 
and  concerning  the  fishes."  (1  Kings  5  :  13.) 

It  is  said  that  Solomon  ruled  the  whole  world,  and 
this  verse  is  quoted  as  proof  of  the  assertion,  "And 
Solomon  was  ruling  over  all  the  kingdoms,  which 
brought  presents,  and  served  Solomon  all  the  days  of 
his  life."     (1  Kings  5:1.) 

All  the  kingdoms  congratulated  Solomon  as  the 
worthy  successor  of  his  father,  David,  whose  fame  was 
great  among  the  nations ;  all  save  one,  the  kingdom  of 
Sheba,  the  capital  of  which  was  called  Kitore. 

To  this  kingdom  Solomon  sent  a  letter : 

"  From  me,  King  Solomon,  peace  to  thee  and  to  thy 
government.  Let  it  be  known  to  thee  that  the  Almighty 
God  has  made  me  to  reign  over  the  whole  world,  the 
kingdoms  of  the  North,  the  South,  the  East,  and  the 
West.  Lo,  they  have  come  to  me  with  their  congratu- 
lations, all  save  thee  alone. 

"Come  thou  also,  I  pray  thee,  and  submit  to  my 
authority,  and  much  honor  shall  be  done  thee ;  but  if 
thou  refusest,  behold,  I  shall  by  force  compel  thy  ac- 
knowledgment. 

"  To  thee.  Queen  Sheba,  is  addressed  this  letter  in 
peace  from  me,  King  Solomon,  the  son  of  David." 


KING    SOLOMON,   THE    WISE.  223 

Now  when  Queen  Sheba  received  this  letter,  she  sent 
in  haste  for  her  elders  and  counsellors  to  ask  their  ad- 
vice as  to  the  nature  of  her  reply. 

They  spoke  but  lightly  of  the  message  and  the  one 
who  sent  it,  but  the  queen  did  not  regard  their  words. 
She  sent  a  vessel,  carrying  many  presents  of  different 
metals,  minerals,  and  precious  stones,  to  Solomon.  It 
was  after  a  voyage  of  two  years'  time  that  these  pres- 
ents arrived  at  Jerusalem,  and  in  a  letter  intrusted  to 
the  captain  the  queen  said,  "After  thou  hast  received 
the  message  then  I  myself  will  come  to  thee."  And  in 
two  years  after  this  time  Queen  Sheba  arrived  at  Jeru- 
salem. 

When  Solomon  heard  that  the  queen  was  coming  he 
sent  Benayahu,  the  son  of  Yehoyadah,  the  general  of 
his  army,  to  meet  her.  When  the  queen  saw  him  she 
thought  he  was  the  king,  and  she  alighted  from  her 
carriage. 

Then  Benayahu  asked,  "Why  alightest  thou  from 
thy  carriage  ?"  And  she  answered,  "Art  thou  not  his 
majesty,  the  King?" 

"  No,"  replied  Benayahu,  "  I  am  but  one  of  his  offi- 
cers." 

Then  the  queen  turned  back  and  said  to  her  ladies 
in  attendance,  "If  this  is  but  one  of  the  officers,  and  he 
is  so  noble  and  imposing  in  appearance,  how  great  must 
be  his  superior,  the  king." 

And  Benayahu,  the  son  of  Yehoyadah,  conducted 
Queen  Sheba  to  the  palace  of  the  king. 

Solomon  prepared  to  receive  his  visitor  in  an  apart- 
ment laid  and  lined  with  glass,  and  the  queen  at  first 
was  so  deceived  by  the  appearance  that  she  imagined 
the  king  to  be  sitting  in  water. 


224  SELECTIONS    FROM    THE    TALMUD. 

And  when  the  queen  had  tested  Solomon's  wisdom,* 
and  witnessed  his  magnificence,  she  said, 

"I  believed  not  what  I  heard,  but  now  I  have  come, 
and  my  eyes  have  seen  it  all ;  behold,  the  half  has  not 
been  told  to  me.  Hapj)y  are  thy  servants  who  stand 
before  thee  continually  to  listen  to  thy  words  of  wisdom. 
Blessed  be  the  Lord  thy  God,  who  hath  placed  thee  on 
a  throne  to  rule  righteously  and  in  justice." 

When  other  kingdoms  heard  the  words  of  the  queen 
of  Slieba  they  feared  Solomon  exceedingly,  and  he  be- 
came greater  than  all  the  other  kings  of  the  earth  in 
wisdom  and  in  wealth. 

Solomon  was  born  in  the  year  2912  A.  M.,  and  reigned 
over  Israel  forty  years.  Four  hundred  and  thirty-three 
years  elapsed  between  the  date  of  Solomon's  reign  and 
that  of  the  temple's  destruction. 

*  By  means  of  riddles  as  related  in  the  Bible. 


PART  THIRD. 

THE  RABBIS,  THEIR  TEACHINGS  AND  INCIDENTS 
IN  THEIR  LIVES. 


I. 

RABBI   JUDAH,  THE    "  CBIEF." 

Rabbi  Judaii,  the  holy,  sometimes  called,  by  reason 
of  his  eminence,  simply  "Rabbi,"  received  his  education 
in  the  different  colleges  and  from  the  various  sources  of 
learning  open  to  the  student  in  his  early  days.  lie  was 
a  man  of  immense  wealth,  and  when  he  reached  the 
dignity  of  chief  or  patriarch,  he  expended  a  great  por- 
tion of  his  riches  in  the  assistance  and  for  the  benefit 
of  the  poor.  His  authority  among  his  contemporaries 
was  superior  to  that  allowed  any  of  his  predecessors. 
He  commanded  both  their  love  and  respect,  and  it  is 
said  that  no  man,  since  the  time  of  Moses,  combined 
such  advanced  learning  with  authority  and  dignity  equal 
to  his.  He  was,  too,  like  Moses,  truly  modest  and  care- 
ful to  avoid  all  pomp  and  display  of  power. 

He  had  his  chair  placed  near  the  entrance  of  his 
lecture-room,  to  spare  his  hearers  the  necessity  of  rising 
while  he  passed  among  them,  an  honor  exacted  hy  the 
other  chiefs.  Through  his  influence  with  Antoninus, 
his  people  were  permitted  to  study  the  law  publicly  and 
were  granted  many  privileges  previously  denied  them, 
and  immunity  from  many  persecutions  under  which 
they  had  previously  suffered.  It  was  while  he  occupied 
his  high  position  in  favor  and  affluence,  that  he  collected 

15 


226  SELECTIONS    FROM    THE    TALMUD. 

the  opinions  and  debates  of  preceeding  Rabbis,  now 
forming  the  Mlslina. 

The  emperor  once  sent  a  valuable  diamond  to  Rabbi 
Judah,  requesting  a  token  of  friendship  in  return.  The 
Rabbi  sent  him  a  JlezuzaJi.'''' 

"  My  friend,"  said  the  emperor,  "  this  gift  of  thine  is 
of  small  value,  compared  to  the  rich  offering  which  I 
dispatched  to  thee." 

"  There  is  a  difference  between  my  gift  and  thine," 
returned  the  Rabbi.  "  That  which  thou  gavest  to  me  I 
must  watch  and  guard  lest  it  be  stolen  from  me ;  but 
this  which  I  send  will  watch  and  guard  over  thee,  even 
as  it  is  written,  '  When  thou  walkest  it  will  lead  thee, 
and  when  thou  liest  down  it  will  watch  over  thee.' " 

Rabbi  Judah  desired  to  wed  the  widow  of  Rabbi 
Eleazer,  and  he  sent  a  messenger  to  her  charged  with 
his  proposals.  The  answer  which  she  returned  thereto 
was  this  : 

"  Shall  a  vessel  once  used  for  holy  purposes  be  now 
used  for  those  less  sacred  ?"  Implying  that  Rabbi  Elea- 
zer, the  son  of  Simon,  had  been  a  greater  man  than  was 
Rabbi  Judah.  Her  answer  was  of  the  same  import  as 
the  proverb,  "  Shall  the  shepherd  hang  his  work  vessels 
where  the  master  of  the  house  hung  his  ornaments?" 

On  receiving  this  answer  Rabbi  Judah  sent  another 
message  to  her. 

"You  are  right,"  said  he  ;  "your  husband  was  a  more 
learned  scholar  than  am  I,  but  in  good  deeds  I  am  at 
least  his  equal." 

The  widow  replied, 

"Still  we  differ;  I  know  not  that  my  husband  was 


*  A  strip  of  parchment  inscribed  with  verses  from  the  Pentateuch  (Deut. 
6  :  4-10,  and  Deut.  11  :  13-22),  so  arranged  as  to  be  placed  upon  the  door- 
posts of  a  house  in  compliance  with  the  scriptural  injunction. 


RABBI    JUDAH,    THE   "CHIEF."  227 

more  learned  than  Rabbi  Judah,  but  he  was  his  supe- 
rior in  righteousness," 

But  was  Rabbi  Eleazer  the  superior  of  Rabbi  Judah 
in  learning? 

It  was  the  custom  in  the  colleges  for  the  teachers  and 
learned  Rabbis  to  sit  upon  elevated  chairs  while  the 
jiupils  were  seated  on  benches,  near  the  floor.  When 
Rabbi  Simon,  the  son  of  Gamliel,  Rabbi  Joshua,  the 
son  of  Korcha,  and  other  celebrated  Rabbis  were  occupy- 
ing the  chairs,  Rabbi  Eleazer,  the  son  of  Simon,  and 
Rabbi  Judah  were  sitting  near  the  floor.  Rabbi  Simon, 
son  of  Gamliel,  the  father  of  Rabbi  Judah,  desiring  that 
some  mark  of  distinction  should  be  paid  to  his  son,  in- 
duced the  teachers  to  elevate  him  to  one  of  the  chairs. 
This  was  done ;  and  then  Rabbi  Joshua  spoke,  saying, 
"  He  who  hath  a  father  to  speak  for  him,  may  live  ;  but 
he  who  hath  none,  may  do  the  best  he  can,  and  die." 

On  hearing  this  the  Rabbis  elevated  Rabbi  Eleazer, 
the  son  of  Rabbi  Simon  also,  but  Rabbi  Eleazer  felt 
himself  slighted  and  neglected,  because  the  above  words 
were  spoken  previous  to  his  elevation,  and  said,  "  Is 
Rabbi  Judah  better  than  I?" 

Never  after  did  he  feel  friendly  towards  Rabbi  Judah. 
Previously  he  had  assisted  the  latter  in  preparing  ques- 
tions to  be  laid  before  the  college,  but  now  he  made 
light  of  Judah's  inquiries,  saying,  "  They  are  not  worthy 
of  being  considered." 

This  treatment  was  very  trying  to  the  feelings  of 
Rabbi  Judah,  and  he  complained  to  his  father  of  the 
insults  to  which  he  was  subjected. 

"  Be  not  displeased,  my  son,"  replied  the  latter,  "nor 
take  umbrage  at  the  words  of  Eleazer.  Behold,  he  is  a 
lion,  and  the  son  of  a  lion  (a  most  learned  man,  and 
the  son  of  a  most  learned  man),  whilst  thou  art  a  lion, 


228  SELECTIONS    FROM    THE    TALMUD. 

but  the  son  of  a  fox  (a  learned  man  tlij^self,  but  not  pos- 
sessing a  learned  fjither),  therefore  he  is  thy  superior." 

This  is  probably  the  reason  why  Rabbi  Judah  has 
said,  "  The  world  has  seen  three  meek  men, — my 
fiither,  the  sons  of  Bethera,  and  Jonathan,  the  son  of 
Saul." 

The  sons  of  Beth^ra  vacated  their  positions  as  chiefs  of 
the  college  in  favor  of  Hillel,  pronouncing  him  a  man  of 
superior  learning,  therefore  their  meekness.  Jonathan, 
the  son  of  Saul,  said  to  David,  "  Thou  slialt  reign  over 
Israel,  and  I  shall  be  a  second  to  thee,"  therefore  his 
meekness,  and  Rabbi  Sirnon,  the  son  of  Gamliel,  because 
he  called  himself  a  fox. 

Rabbi  Judah  suffered  greatly  from  bodily  pain  for 
thirteen  years  previous  to  his  death,  and  when  he  felt 
his  end  on  earth  approaching  he  called  his  children  to 
him  and  spoke  to  them  as  follows  : 

"Obey  the  voice  of  your  mother,  oh  my  children,  and 
remember  the  teachings  of  the  Most  High.  Keep  a 
light  burning  in  my  room,  and  let  Joseph,  the  Hoph- 
nite,  and  Simon,  the  Ephraimite,  faithful  servants  to  me 
in  my  life,  attend  me  also  in  my  death.  And  now,  my 
children,  let  me  see  the  sages  of  Israel  once  more." 

When  the  sages  entered,  according  to  his  request,  he 
said, 

"Let  no  orations  or  eulogies  be  made  for  me  in  the 
cities.  Open  my  college,  and  continue  your  holy  duties 
thirty  days  after  my  death.  Although  my  son  Simon 
is  a  man  of  wisdom  and  understanding,  yet  I  desire 
that  my  son  Gamliel  shall  be  my  successor.  Cha- 
ninah,  the  son  of  Chamah,  shall  sit  in  the  second  seat, 
next  to  the  chief  I  weep  that  I  may  study  God's  law 
no  more." 

Then  he  raised  his  two  hands  towards  heaven,  and 
said, 


SIMON,    THE    RIGHTEOUS.  229 

"Oil,  Lord  God  of  the  universe,  Thou  knowest 
whether  I  have  worked  faithfully  with  these  hands  for 
Thy  glory,  to  obtain  a  knowledge  of  Thy  law.  May  it 
be  acceptable  to  Thee,  oh  Sovereign  of  the  universe, 
that  I  may  rest  in  peace." 

On  the  day  of  the  Rabbi's  death  the  Rabbins  pro- 
claimed a  fast,  and  a  day  of  prayer,  for  their  beloved 
chief.  They  also  forbid  any  announcement  of  his  death 
to  interrupt  their  devotion,  and  they  continued  praying 
until  a  signal  was  thrown  from  the  Rabbi's  house;  they 
all  experienced  a  shock,  as  though  a  heavy  missile  had 
struck  them,  and  ceased  praying. 

Rabbi  Judah.was  buried  on  the  eve  of  Sabbath;  with 
him  died  the  meekness  among  the  people,  and  the  fear 
of  God. 

It  is  said  that  the  Rabbi  had  a  servant  who  was 
richer  than  the  emperor.  He  acquired  his  wealth  from 
the  sale  of  the  litter  from  the  Rabbi's  stables,  which 
gives  some  idea  of  the  number  of  animals  Rabbi  Judah 
possessed. 

Simon,  the  Righteous. 

Simon  was  performing  the  functions  of  High  Priest 
during  the  triumphal  career  of  Alexander,  aboiit  the 
year  3000.  The  sons  of  Judah  found  no  cause  to  oppose 
this  warrior,  and  when,  after  his  first  victories  over  the 
Persian  army,  he  came  to  Syria  on  his  way  to  Egypt, 
they  joined  with  the  kingdoms  which  paid  him  homage. 

Simon  the  Righteous,  as  representative  of  the  nation, 
proceeded  to  the  seacoast  to  greet  the  conqueror,  attired 
in  his  priestly  robes,  and  attended  by  a  number  of 
priests  and  nobles  in  the  full  dignity  of  their  costumes. 

Alexander  at  once  approached  the  High  Priest  and 
greeted  him  warmly ;  and  when  his  officers  expressed 
their  astonishment  at  this  mark  of  condescension,  he 


230  SELECTIONS    FROM    THE    TALMUD. 

told  them  that  the  form  and  feature  of  this  same  priest, 
clad  in  the  same  robes  he  now  wore,  had  appeared  to 
him  in  a  dream  and  promised  him  success  in  arms. 

Alexander  was  conducted  through  the  Temple  by 
Simon.  On  entering,  he  said,  "  Blessed  be  the  Lord 
of  this  house.'''  He  was  charmed  with  the  beauty  of 
the  structure,  and  expressed  a  desire  to  have  a  statue  of 
himself  erected  as  a  remembrance,  between  the  porch 
and  the  altar.  Simon  informed  him  that  it  was  not 
allowable  to  erect  any  statue  or  image  within  the  Tem- 
ple walls,  but  promised  that,  as  a  remembrance,  the 
males  born  among  his  people  that  year  should  be  called 
Alexander.  That  is  the  manner  in  which  the  Rabbis 
Alexander  obtained  their  names. 

Alexander  continued  well  disposed  towards  the  High 
Priest,  and  through  his  intercessions  granted  the  Jews 
religious  freedom  and  release  from  all  tributary  burden 
during  the  Sabbatic  year;  and  the  Jews  entered  Alex- 
ander's army,  and  assisted  in  his  conquests. 

This  state  of  affairs  lasted  unfortunately  only  until 
the  death  of  Alexander.  In  the  quarrels  among  his 
generals,  which  followed  and  continued  for  two  decades, 
the  Jewish  people  suffered  much.  The  armies  of  Anti- 
gonus  and  his  son  Demetrius  destroyed  the  fertile  fields, 
gave  wings  to  blessed  peace,  and  filled  the  inhabitants 
of  Judea  with  horror  and  dismay. 

'Twas  on  the  Sabbath  that  Jerusalem  was  taken  by 
storm.  The  mighty  w^alls,  impenetrable  strongholds 
since  the  days  of  Nehemiah,  were  again  breached  and 
broken,  and  the  city  laid  open  to  her  enemies. 

These  occurrences  Simon  lived  to  see,  and  his  trust 
in  God  as  well  as  his  love  for  his  people  were  sorely 
tried.  Yet  he  did  not  waver  in  his  faith.  He  fortified 
the  temple,  repaired  its  damaged  places,  and  raised  the 
foundation  of  the  five  courts.     He  enlarged  the  water 


SIMON,    THE    RIGHTEOUS.  231 

reservoir  in  the  Temple  to  provide  against  a  scarcity 
during  siege  times,  and  ever  after  that  the  temple  was 
well  supplied  with  water;  a  matter  of  note  considering 
the  climate  and  the  soil  of  Jerusalem. 

Neither  did  Simon  neglect  the  spiritual  interests  of 
his  people.  He  did  not  lead  them  to  believe  that  their 
strength  and  safety  depended  only  upon  earthly  means. 
He  remembered  well  the  teachings  of  his  predecessors, 
"Upon  three  things  does  the  salvation  of  Israel  depend  : 
on  the  observance  of  the  law,  upon  reconciliation  with 
God  by  means  of  grace  furnished  by  the  Temple  wor- 
ship, and  upon  deeds  of  benevolence." 

The  many  wars  and  disturbances  which  agitated  the 
period  of  his  life  were  productive  of  much  and  varied 
evil,  and  the  extremely  pious  sought,  as  in  the  days  of 
the  prophets,  to  withdraw  from  the  world  and  conse- 
crate themselves  to  God  by  Nazarean  vows. 

Simon  did  not  approve  of  this,  and  protested  against 
it  in  many  ways.  He  made  an  exception,  however,  in 
one  case,  that  of  a  young  and  handsome  shepherd,  whom 
he  found  to  be  really  sincere  in  his  desire.  When  the 
.  latter  came  to  him,  desiring  to  become  a  Nazeer,  the 
High  Priest  questioned  him, 

"Why,"  he  asked,  "why  do  you,  so  young  and  hand- 
some, with  flowing,  silken  ringlets,  why  do  you  wish  to 
hide  so  much  beauty  and  destroy  so  much  which  is 
pleasant  to  the  eye  ?" 

"Because,"  replied  the  youth,  "my  flowing  ringlets 
have  almost  enticed  me  to  sin  from  mere  vanity.  I  saw 
the  reflection  of  my  face  in  a  clear  stream,  and  a  prone- 
ness  to  self-deification  seemed  taking  such  hold  of  me, 
that  I  desire  now  at  once  to  consecrate  my  hair  unto 
the  Lord,  through  the  Nazarean  vow."* 

*  The  law  concerning  this  may  be  found  in  Numbers  6. 


232  SELECTIONS    FROM    THE    TALMUD. 

Simon  kissed  the  young  shepherd,  and  said  to  him, 

"Would  to  God  there  were  in  Israel  many  Nazareans 
like  to  thee." 

Simon  is  renowned  for  his  familiarity  with  the  law, 
for  his  services  as  president  and  memher  of  the  great 
Senate,  and  for  the  efficient  manner  in  which  he 
strengthened  the  religious  fervor  of  the  people  and  par- 
ticipated in  all  their  doings  and  institutions. 

He  officiated  as  High  Priest  for  forty  years,  and  him- 
self announced  the  approach  of  his  death  on  completing 
the  services  on  the  Day  of  Atonement.  On  entering 
the  holy  of  holies  upon  this  sacred  day,  he  had  been 
used  to  perceive,  every  year,  an  apparition  in  white 
garments,  which  attended  all  his  actions  in  the  per- 
formance of  his  office.  On  this  particular  day  he  failed 
to  see  it,  and  considered  this  fact  a  harbinger  of  his 
death.     He  died  seven  days  after  the  holy  day. 

Posterity  honored  him  as  the  most  holy  among  men, 
and  it  has  been  asserted  that  during  his  life  visible 
tokens  of  God's  favor  never  ceased. 

His  grandchildren,  however,  deserted  Judaism  en- 
tirely, and  set  the  example  for  those  actions  which 
brought  upon  Israel  the  troublous  times  of  Antiochus 
Epiphanes. 

It  was  shortly  after  Simon's  death,  and  in  view  of  the 
degeneracy  of  the  people,  that  the  pious  resolved  that 
only  the  priests  should  use  the  holy  name  of  God.  The 
four  letters  of  the  sacred  name  were  substituted  for  the 
name  itself,  and  the  latter  was  only  uttered  by  the 
priests  when  they  concluded  the  daily  sacrificial  ser- 
vice, and  pronounced  a  blessing  on  the  people,  and  by 
the  High  Priest  on  the  Day  of  Atonement. 

Rahhl  Ishmael,  the  High  Priest. 
Rabbi  Ishmael  was  one  of  the  most  prominent  and 


RABBI    ISHMAEL,    THE    HIGH    PRIEST.  233 

excellent  among  the  fathers  of  the  Talmudical  liter- 
ature. His  doctrines  are  pure,  his  ideas  sublime,  and 
his  explanations  clear  and  concise.  lie  died  a  martyr 
to  Roman  persecution,  and  this  end  has  set  the  seal  of 
truth  and  conviction  on  all  the  actions  and  sayings  of 
his  life. 

There  is  an  historical  immortality,  as  well  as  a  spir- 
itual immortality;  Rabbi  Lshmael  has  attained  the  for- 
mer, and  he  was  a  firm  believer  in  the  latter.  They 
who  imagine  the  doctrine  of  immortality  to  be  an  out- 
growth of  man's  vanity,  claiming  for  himself  an  imag- 
inary preference  above  other  creatures;  they  who  be- 
lieve it  an  ancient  fiction,  without  which  no  courts  of 
law  would  be  able  to  check  the  natural  proneness  of 
man  towards  evil  doing,  could  never  rise  to  the  courage 
and  sublimity  of  martyrdom.  To  lshmael,  common 
observation  as  well  as  innate  principles  proved  the  truth 
of  his  belief 

First,  no  atom  of  matter,  in  the  whole  vastness  of  the 
universe,  is  lost;  how,  then,  can  man's  soul,  which 
comprises  the  whole  world  in  one  idea,  be  lost  ? 

Secondly,  in  all  nature  death  is  but  a  transformation; 
with  the  soul  it  is  the  portal  to  a  ne\v  and  higher  realm. 

Thirdly,  our  thoughts  and  feelings,  emanating  from 
the  soul,  are  not  of  an  earthly  nature. 

Rabbi  lshmael  also  advocated  with  energy  the  doc- 
trine of  man's  free  agency. 

"When  a  man  enters  upon  the  path  of  truth  and 
justice,"  said  he,  "God  helps  him  forward,  but  when  he 
chooses  the  way  of  sin,  God  says,  'I  gave  thee  reason 
and  free  will,  go  thy  way,'  even  as  the  trader  will  wait 
upon  the  customer  who  purchases  a  good  and  pleasant 
article,  while  to  one  who  desires  pitch  or  sulphur  he 
says,  'Go,  wait  upon  thj^self ' " 

Many  ask,  "  Why  does  God  permit  so  much  corrup- 


231  SELECTIONS    FROM    THE    TALMUD. 

tion  and  evil  ?"  Rabbi  Ishraael  answers,  "  Not  God, 
but  ye,  yourselves,  are  the  creators  and  supporters  of 
moral  evils.  When  a  field  is  covered  by  weeds,  shall 
a  farmer  complain  to  God  ?  No;  let  him  blame  himself 
for  his  carelessness  and  neglect.  Noble,  indeed,  is  the 
feeling  of  the  man  who  reflects  that  his  virtue  is  his 
own  work,  and  truly  woful  is  the  profligate  who  cannot 
but  know  that  his  guilt  is  his  alone.  'To  the  pure  help 
Cometh  from  on  high,'  was  the  sentence  which  cheered 
our  pious  forefathers,  and  which  should  encourage  us." 
His  definition  of  sin,  too,  is  far  beyond  and  above  the 
confused  ideas  of  many  theologians. 

"Sin  is  an  obstruction  in  the  heart;  an  inability  to 
feel  and  comprehend  all  that  is  noble,  true,  and  great, 
and  to  take  part  in  the  good."  If  man  is  to  be  freed 
from  sin,  his  mind  and  heart  must  be  opened  to  the  in- 
fluence of  enlightenment.  The  power  of  the  passions 
must  be  subdued,  and  all  prejudice,  selfishness,  and  self- 
complacency  be  removed. 

For  those  who  entertain  the  erroneous  opinion  that 
Judaism  proclaims  God  as  unforgiving  and  rancorous, 
nothing  further  should  be  necessary  than  to  enumerate 
the  Rabbi's  classification  of  the  effects  of  the  Day  of 
Atonement. 

"  He  who  violates  an  afllrmative  commandment,  and 
repents,  is  forgiven  immediately. 

"He  who  does  that  thing  which  is  forbidden,  and 
repents,  is  forgiven  on  the  Day  of  Atonement. 

"He  who  commits  a  sin  punishable  by  extirpation, 
or  the  death  penalty,  may  be  forgiven  through  suffer- 
ing, but  nothing  save  death  may  atone  for  the  one  who 
profanes  the  name  of  God." 

What  is  a  profanation  of  the  name  of  God  ?  Accord- 
ing to  Rab,  he  who  borrows  and  does  not  repay  com- 


RABBI    MEIR.  235 

mits  that  sin.     Rabbi  Abaya  says,  "A  man  who  acts 
so  that  God's  name  is  not  honored  in  his  mouth." 

And  Rabbi  Jochanan  says,  "The  man  who  has 
abased  his  character." 

Why  should  a  viohation  of  the  affirmative  command- 
ments be  so  easily  expiated,  as  is  generally  belie-ved, 
since  they  are  so  important?  The  Rabbi  says  that  sin 
committed  against  man  is  more  grievous  in  the  eyes  of 
God  than  that  committed  against  Himself. 

Rahbi  Meir. 

"All  that  God  made  was  very  good." 

Rabbi  Simon,  the  son  of  Eleazer,  uses  the  words  very 
good  in  reference  to  sleep.  "  Man  sleeps,"  says  he, 
"and  in  a  few  hours  he  gains  renewed  strength." 
Rabbi  Samuel,  son  of  Nachman,  said,  "  The  incentive 
leading  man  towards  women  is  '  very  good,'  for  thereby 
households  are  organized  and  families  are  formed." 
Rabbi  Hammuna  was  of  the  opinion  that  no  more  forci- 
ble meaning  could  be  given  to  the  words  "very  good" 
than  in  applying  them  to  the  ills  of  life,  which,  said  he, 
"  more  than  doctrines  and  reasonings  keep  men  temper- 
ate and  dependent  on  a  Higher  Power."  Rabbi  Simon, 
the  son  of  Abba,  applied  the  words  "very  good"  to  re- 
taliation ;  and  Rabbi  Simon,  the  son  of  Lakish,  to  politi- 
cal government ;  but  the  teaching  of  Rabbi  Meir  was, 
that  the  death  of  man  is  "very  good." 

Judaism  aims  not  to  separate,  but  to  unite  -'mankind, 
and  this  was  one  of  the  great  principles  of  Rabbi  Meir's 
life. 

Concerning  the  passage,  "  Man  shall  observe  the  law 
and  live  in  it,"  he  said,  "  Holy  writ  says  not  Israelites, 
not  Levites,  not  priests,  but  men;  therefore  the  gentile 


236  SELECTIONS    FROM    THE    TALMUD. 

who  observes  the  Law  stands  on  a  level  with  the  High 
Priest." 

"  Walk  before  every  man  in  modesty  and  huniility," 
he  said  farther.  "  Not  only  before  your  co-religionists, 
but  before  every  man." 

Rabbi  Meir  was  a  great  allegorist ;  it  is  said  that  he 
knew  three  hundred  allegories  relating  to  the  fox  alone. 
Of  these  but  three  fragments  remain  to  us. 

"A  fox  said  to  a  bear,  'Come,  let  us  go  into  this 
kitchen;  they  are  making  preparations  for  the  Sabbath, 
and  we  shall  bo  able  to  find  food.'  The  bear  followed 
the  fox,  but  being  bulky  he  was  captured  and  punished. 
Angry  thereat  he  designed  to  tear  the  fox  to  pieces, 
under  the  pretence  that  the  forefathers  of  the  fox  had 
once  stolen  his  food  ;  wherein  occurs  the  first  saying, 
'The  fathers  have  eaten  sour  grapes,  and  the  children's 
teeth  are  set  on  edge.' 

"  '  Nay,'  said  the  fox,  'come  with  me,  my  good  friend  ; 
let  us  not  quarrel ;  I  will  lead  thee  to  another  place 
where  we  shall  surely  find  food.'  The  fox  then  led  the 
bear  to  a  fountain,  where  two  buckets  were  fastened 
together  by  a  rope  like  balances.  It  was  night,  and  the 
fox  pointed  to  the  moon  reflected  in  the  water,  saying, 
'  Here  is  a  fine  cheese;  let  us  descend  and  partake  of  it 
w^ith  an  appetite.'  The  fox  entered  his  pail  first,  but 
being  too  light  to  balance  the  weight  of  the  bear  he  took 
with  him  a  stone.  As  soon  as  the  bear  had  gotten  into 
the  other  pail,  however,  the  fox  threw  this  stone  away, 
and  consequvntly  he  rose,  while  the  bear  descended  to 
the  bottom." 

Here  he  applies  his  second  saying,  "  The  righteous  is 
delivered  out  of  trouble,  and  the  wicked  cometh  in  his 
stead."  Each  man  must  suffer  for  his  own  sins,  and  for 
his  own  guilt  alone,      lie  who  follows  the  luminary  of 


RABBI    MEIR.  237 

the  night,  sensuality,  must  perish,  while  the  righteous 
one,  though  carrying  a  stone  (sin),  will  throw  it  away 
betimes,  and  be  delivered  from  death. 

The  libertine  Elishah,  the  son  of  Abuyah,  generally 
called  Acher,  a  most  learned  man,  was  one  of  Rabbi 
Meir's  teachers,  and  they  frequently  conversed  on  bibli- 
cal passages. 

The  people  were  not  pleased  that  Eabbi  Meir  should 
so  associate,  and  they  called  him  therefore  Acherim^  a 
word  composed  of  the  letters  of  Meir  and  Acher.  But 
Eabbi  Meir  referred  them  to  the  proverb,  "  Incline  thy 
ears  to  listen  to  the  words  of  the  sages,  but  direct  thy 
heart  to  what  my  thought  is." 

Rabbi  Meir  ate  the  date  and  threw  away  the  seeds ; 
he  found  a  pomegranate,  and  partaking  of  the  fruit,  he 
rejected  the  rind.  His  generation  did  not  comprehend 
him. 

Acher  upon  one  occasion  said  to  Rabbi  Meir,  "  Why 
is  the  law  comiDared  to  gold  and  glass." 

"  Because,"  replied  Rabbi  Meir,  "  it  is  as  hard  to  ac- 
quire as  gold  is  hard  in  substance,  and  forgotten  with 
as  much  ease  as  glass  is  broken." 

"  No,"  returned  the  other,  in  the  name  of  Rabbi 
Akiba,  "the  reason  is  this:  when  gold  and  glass  are 
broken  they  nuxy  be  melted  and  worked  over  into  new 
shapes.  So  is  it  with  the  student  of  the  law,  though 
he  may  commit  many  faulty  actions  there  is  still  hope 
and  help  for  him." 

Rabbi  Meir  always  favored  benevolence,  and  a  care 
of  self  as  well  as  of  others.  "  lie  only  is  truly  rich," 
he  asserted,  "  who  enjo^^'s  his  wealth." 

The  passage  in  Malachi  26,  "Many  he  withheld  from 
iniquity,"  he  interpreted  as  referring  to  Aaron,  the  first 
high  priest,  who  was  so  respected  that  the  mere  men- 


238  SELECTIONS    FROM    THE    TALMUD. 

tion  of  his  name,  or  the  thought  of  how  he  might  re- 
gard a  certain  action  were  he  present,  prevented  many 
from  falling  into  sin. 

A  heathen  once  said  to  Rabhi  Meir,  "  Does  it  seem 
credible  that  God,  whose  majesty  you  assert  fills  the 
universe,  should  have  spoken  from  between  the  two 
staves  in  the  ark  of  the  sanctuary  ?" 

In  answer,  Rabbi  Meir  held  up  before  the  heathen  a 
large  and  a  small  looking-glass,  in  each  of  which  the 
inquirer  beheld  his  image. 

"Now,"  said  the  Rabbi,  "in  each  mirror  your  body 
is  reduced  to  correspond  with  the  size  of  the  glass, — 
should  the  same  thing  be  impossible  to  God  ?  The  world 
is  his  large  looking-glass,  the  sanctuary  his  small  one." 

In  regard  to  instruction,  Rabbi  Meir  always  said, 
"Teach  your  pupils  concisely;"  he  also  said,  "Letj'our 
supplications  be  brief;"  and  his  exhortation  to  parents 
was,  "Teach  thy  son  an  honest  handicraft." 

His  favorite  maxim  was,  "Be  resolved  to  know  my 
ways;  be  attentive  at  the  doors  of  the  law,  and  guard 
the  law  in  thy  heart.  Before  thy  eyes  be  the  fear  of 
me;  protect  thy  mouth  from  sinning;  cleanse  and 
sanctify  thyself  from  all  guilt  and  iniquity,  and  God 
will  be  with  thee." 

From  the  sentence,  "Be  attentive  at  the  doors  of  the 
law,"  Rabbi  Meir  declared  that  every  scholar  should 
have  at  least  three  teachers,  and  that  the  word  "doors" 
possesses  a  peculiar  idea  or  meaning.  For  instance,  a 
person  in  passing  the  door  of  the  house  in  which  he 
passed  his  honeymoon,  or  the  door  of  a  hall  of  justice  in 
which  he  has  been  convicted  or  acquitted,  or  the  door  of 
a  house  in  which  he  has  sinned,  what  different  thoughts, 
feelino;s,  and  recollections  will  be  awakened  in  him. 
With  equal  strength  should   the  circumstances  under 


RABBI    iMEIR.  239 

which  he  studied  the  law  be  impressed  upon  his  mind. 
The  Israelites  are  called  the  "children  of  God,"  and 
Rabbi  Meir  never  ceased  to  present  this  filial  relation 
in  its  true  light,  filling  to  the  brim  the  goblet  of  family 
happiness  and  displaying  it  to  the  eyes  of  the  people. 
"Jeremiah  calls  us  'foolish  children,'"  said  he;  "in 
Deuteronomy  we  are  called  'children  lacking  faith;' 
but  under  all  circumstances  we  remain  'the  children  of 
God.' " 

Rabbi  Meir's  wife  was  good  and  pious  as  her  husband. 

There  dwelt  in  his  neighborhood  some  co-religion- 
ists who  were  followers  of  Greek  customs,  who  annoyed 
the  Rabbi  very  much.  In  his  vexation  he  would  have 
prayed  to  God  to  destroy  them,  but  said  Beruryah,  his 
wife, 

"Be  mindful  of  the  teachings  of  thy  faith.  Pray  not 
that  sinners  may  perish,  but  that  the  sin  itself  may 
disappear  and  no  opportunity  for  its  practice  remain." 

During  the  Rabbi's  absence  from  home  two  of  his 
sons  died.  Their  mother,  hiding  her  grief,  awaited  the 
father's  return,  and  then  said  to  him, 

"My  husband,  some  time  since  two  jewels  of  inesti- 
mable value  were  placed  with  me  for  safe  keeping.  He 
who  left  them  with  me  called  for  them  to-day,  and  I 
delivered  them  into  his  hands." 

"  That  is  right,"  said  the  Rabbi,  approvingly.  "  We 
must  always  return  cheerfully  and  faithfully  all  that  is 
placed  in  our  care." 

Shortly  after  this  the  Rabbi  asked  for  his  sons,  and 
the  mother,  taking  him  by  the  hand,  led  him  gently  to 
the  chamber  of  death.  Meir  gazed  upon  his  sons,  and 
realizing  the  truth,  wept  bitterly. 

"Weep  not,  beloved  husband,"  said  his  noble  wife; 
"didst  thou  not  say  to  me  we  must  return  cheerfully, 


240  SELECTIONS    FROM    THE    TALMUD. 

when  'tis  called  for,  all  that  has  been  placed  in  our 
care  ?  God  gave  us  these  jewels  ;  He  left  them  with 
us  for  a  time,  and  we  gloried  in  their  possession  ;  but 
now  that  He  calls  for  His  own,  we  should  not  repine." 

HUlel  Hannasi. 

Hillel,  "the  chief  of  Israel,"  was  the  descendant  of 
a  renowned  family;  his  father  was  of  the  tribe  of  Ben- 
jamin, while  his  mother  was  a  lineal  descendant  of 
King  David.  He  lived  about  a  hundred  years  before 
the  destruction  of  the  second  temple,  and  was  called 
Hillel  the  Babylonian,  having  been  born  in  Babel. 

He  was  forty  years  of  age  before  he  left  his  native 
city  to  commence  his  studies  of  the  law;  he  continued 
studying  under  Shemaiah  and  Abtalyon  for  forty  years, 
and  from  then  until  his  death,  forty  years  after,  he  was 
chief  of  tlie  college. 

During  the  period  of  his  life  as  a  student,  Hillel  was 
often  cramped  for  means  to  pursue  his  studies.  There 
is  a  generally  accepted  legend,  to  the  effect  that  upon 
one  occasion,  when  he  lacked  the  fee  demanded  by  the 
porter  for  entrance  to  the  college,  he  climbed  up  upon 
the  window-sill,  hoping  to  hear  the  lectures  through  the 
panes.  It  chanced  to  be  snowing,  and  the  student  be- 
came so  intensely  interested  that  he  was  quite  covered 
with  the  snow  without  being  aware  of  it,  and  became 
jusensible  through  the  cold.  The  attention  of  those 
inside  was  called  to  his  state  by  the  early  darkening  of 
the  room,  and  by  them  he  was  carried  in  and  restored 
to  consciousness. 

Hillel's  elevation  to  the  presidency  of  the  college  oc- 
curred in  a  remarkable  manner.  The  eve  of  the  Pass- 
over fell  upon  the  Sabbath.     The  two  chief  rabbis   of 


HILLEL    HANNASr.  241 

Jerusalem  were  the  sons  of  Bethera,  and  they  were 
asked  to  decide  whether  it  would  be  right  and  lawful  to 
prepare  the  paschal  lamb  upon  the  Sabbath.  They  were 
unable  to  decide  the  point,  when  it  was  mentioned  to 
them  that  a  man  of  Babel,  who  had  studied  under  two 
renowned  teachers,  Shemaiah  and  Abtalyon,  was  then 
in  the  place,  and  might  be  able  to  aid  their  decision. 
Hillel  was  appealed  to,  and  he  met  the  question  with 
such  wisdom  and  clearness  that  the  sons  of  Bethera 
exclaimed,  "Thou  art  more  worthy  and  competent  to 
fill  the  ofhce  than  we  are,"  and  through  their  means 
Hillel  was  elected  chief  of  the  college  in  the  year  3728 
A.  M.  Hillel  was  a  man  of  very  mild  disposition,  but 
he  soon  found  in  Shamai  a  rival  of  high  and  hasty 
temper.  Shamai  founded  a  college,  which  was  called 
Beth  SliaiiKil,  and  between  that  institution  and  the  Beth 
Hillel  the  controversies  were  sharp  and  prolonged, 
though  in  the  great  majority  of  the  cases  Hillel  and  his 
disciples  had  by  far  the  best  of  the  arguments. 

Hillel's  students  numbered  eighty;  the  most  noted  of 
whom  was  Jonathan,  the  son  of  Uziel. 

Upon  one  occasion  an  unbeliever  approached  Shamai 
and  mockingly  requested  the  Rabbi  to  teach  to  him  the 
tenets  and  principles  of  Judaism  in  the  space  of  time  he 
could  stand  on  one  foot.  Shamai,  in  great  wrath,  bade 
him  begone,  and  the  man  then  applied  to  Hillel,  wdio 
said, 

"Do  not  unto  others  what  you  would  not  have  others 
do  to  you.  This  is  the  whole  law;  the  rest,  merely 
commentaries  upon  it." 

Many  silly  students  were  fond  of  asking  plaguing 
questions. 

"How  many  laws  are  there?"  asked  one  of  these. 

16 


242  SELECTIONS    FROM    THE    TALMUD. 

"Two,"  replied  Hillel;  "the  oral  and  the  written 
law." 

"In  the  latter  I  believe,"  said  the  student;  "but  why 
should  I  believe  the  other?" 

Hillel  then  wrote  the  Hebrew  alphabet  upon  a  card, 
and  pointing  to  the  first  letter,  he  asked, 

"What  letter  is  that?" 

^^  Alepli^'  replied  the  student. 

"Good,"  said  Hillel;   "now  the  next,"  pointing  to  it. 

"Good  again;  but  how  know^est  thou  that  this  is  an 
'aJepW  and  this  a  'hethf '' 

"Because  we  have  learned  so  from  our  teachers  and 
our  ancestors." 

"Well,"  said  Hillel,  "as  thou  acceptest  this  in  good 
faith,  so  accept  the  law." 

As  an  evidence  of  Hillel's  practical  mind  and  his 
thorough  appreciation  of  the  demands  and  wants  of  his 
day,  the  following  enactment  is  of  interest. 

According  to  the  biblical  laws,  all  debts  were  to  be 
remitted  in  the  Sabbatical  year;  as  it  is  written,  "At 
tlie  end  of  every  seven  years  slialt  thou  make  a  release; 
..  .  .  the  loan  which  he  hath  lent  to  his  neighbor,"  etc. 
(Deut.  15  : 1-2.)  This  measure,  intended  to  adjust  the 
inequalities  of  fortune,  and  well  qualified  for  its  purpose 
under  some  circumstances,  was  in  the  Herodian  age  the 
cause  of  much  trouble.  The  wealthy  man  was  loath  to 
loan  his  money  to  those  most  in  need  of  it,  fearing  to 
lose  it  by  the  provisions  of  this  law.  To  remedy  this 
evil,  Hillel,  without  directly  abrogating  the  statute  of 
limitation,  ordained  that  the  creditor  might  make  a 
duly  signed  deposition  before  the  Sabbatical  year,  re- 
serving the  right  to  collect  his  outstanding  debts  at  any 


RASHI.  243 

time  that  lie  miglit  think  proper.  This  enactment  was 
beneficial  alike  to  rich  and  poor,  and  became  a  law  with 
the  approval  of  the  elders. 

Hillel  died  about  the  year  3764. 

JRaslii. 

i^ttbbenu  *S'/<elomo  yitzchaki  (Our  teacher,  Solomon 
the  son  of  Isaac),  generally  known  as  Rashi.^  from  the 
initial  letters  of  his  name,  was  born  about  the  year 
1040  in  Troj-es,  France.  As  a  lad,  his  progress  was 
remarkable;  he  mastered  the  most  abstruse  studies 
without  difficulty,  obtaining,  in  addition  to  his  great 
proficiency  in  philology,  philosophy,  medicine,  astron- 
omy, and  civil  law,  a  complete  mastery  over  the  wide 
range  of  Scriptural  and  Talmudical  lore. 

He  commenced  his  commentaries  upon  the  Scriptures 
very  early  in  life,  completing  the  work,  it  is  said,  in  his 
thirty-third  year.  Before  giving  it  to  the  public,  how- 
ever, he  travelled  for  seven  years,  visiting  the  acade- 
mies of  Italy,  Greece,  Germany,  Palestine,  and  Egypt, 
storing  up  for  the  benefit  of  coming  ages  all  that  an  ob- 
servant eye,  a  gifted  mind,  and  a  diligent  scholar  could 
glean. 

Upon  his  return  to  France  Rashi  published  his  com- 
mentaries on  the  Bible,  a  book  which  has  never  been 
superseded,  and  which  is  now  frequently  published  in 
connection  with  the  Hebrew  Bible,  and  he  supple- 
mented the  same,  shortly  after,  with  a  commentary 
upon  twenty-three  of  the  treatises  of  the  Talmud. 

Many  of  his  works  were  never  published  ;  but  among 
those  given  to  tlie  world  is  a  book  of  medicine,  and  a 
poem,  '•  The  Unity  of  God." 

He  died  at  the   age   of  seventy-five  j-ears,  leaving 


244  SELECTIONS    FROM    THE    TALMUD. 

three  daughters,  one  of  whom  became  the  mother  of 
Samuel  ben  Meier,  who  edited  and  added  to  the  works 
of  his  grandfather. 

His  eminence,  his  piety,  and  his  learning  became  tra- 
ditional with  succeeding  generations,  and  he  became  the 
hero  of  many  legends  of  that  nature,  which  minds  in 
those  early  days  were  so  ready  to  grasp  and  embellish. 

It  is  said  that  his  monarch  sent  for  him  upon  one 
occasion,  and  said  to  him, 

"  I  have  prepared  a  hundred  thousand  chariots  and 
two  hundred  ships  ;  1  design  to  capture  Jerusalem.  My 
soldiers  and  officers  are  superior  in  skill  and  courage  to 
those  now  in  possession;  what  thinkest  thou  of  my  pros- 
pects for  success  ?" 

"  Thou  wilt  capture  Jerusalem,"  returned  Rashi ; 
"thou  wilt  reign  over  it  three  days,  and  thou  wilt  return 
to  this  city  with  three  horses  and  as  many  men  thereon." 

"  Take  heed  then  that  there  be  not  four  horses,"  ex- 
claimed the  monarch,  angered  at  this  prediction,  "for  if 
I  return  with  even  one  more  than  thou  hast  said,  I  will 
give  thy  flesh  to  the  fowls  of  the  air." 

The  war  lasted  for  four  years.  The  monarch  re- 
turned with  but  four  horsemen  left  of  all  his  army,  and 
as  they  passed  through  the  gates  of  the  city  a  stone 
fell,  killing  "one  horse  and  its  rider  instantly.  This 
brought  to  mind  the  words  of  Rashi ;  but  when  the 
king  sought  for  him,  he  found  that  during  his  absence 
the  old  man  had  gone  the  way  of  all  flesh. 

It  is  claimed  that  the  chair  which  Rashi  used  in  the 
college  is  still  in  existence. 

Rashi  was  also  called  Jarclii,  derived  from  the  name 
of  the  city  in  which  he  lived,  "  Lunel."  Jerach  being 
the  Hebrew,  as  lune  is  the  French  for  moon. 

In  the  words   of  the   Talmud,    "A  righteous    man 


MAIMONIDES.  245 

never  dies,"  cand,    "  Hcappy  the   man  that  hath  found 
wisdom,  and  he  that  hath  acquired  understanding." 

Maimo7iides. 

Moses  Maimonides,  one  of  the  greatest  of  Jewish  com- 
mentators, and  a  descendant  of  Rabbi  Judah,  the  com- 
piler of  the  Mis/ma,  was  born  in  the  city  of  Cordova, 
Spain,  March  oOth,  1135.  His  father  was  somewhat 
advanced  in  life  when  he  married,  and  it  is  said  that 
he  entered  into  the  conjugal  state  through  having 
dreamed  several  successive  times  that  he  was  wedded  to 
the  daughter  of  a  butcher  in  his  neighborhood;  the 
lady  whom  he  did  actually  marry. 

Moses  was  the  only  child  of  this  lady,  who  died 
shortly  after  his  birth.  His  father  lamented  her  demise 
for  aboAit  a  year,  and  then  married  again,  several  chil- 
dren being  the  result  of  this  second  union. 

Moses  displayed  no  love  for  study  in  his  youth;  a 
fact  which  grieved  his  Either  much.  All  efforts  to  in- 
duce him  to  become  more  studious  failed ;  his  brothers 
called  him  "  the  butcher's  boy,"  as  a  term  of  reproach 
for  his  dulness ;  and  finally,  in  anger,  his  father  drove 
him  from  his  home. 

While  travelling,  entirely  friendless,  Moses  fell  in 
with  a  learned  Rabbi,  and  admired  his  wisdom  and 
knowledge  so  much  that  he  resolved  to  study  zealously 
and  emulate  such  attainments. 

Many  years  after  this  a  new  preacher  was  announced 
to  lecture  in  the  synagogue,  at  Cordova,  upon  a  desig- 
nated Sabbath.  Numerous  rumors  of  his  wonderful 
learning  and  eloquence  were  rife,  and  all  were  anxious 
to  hear  him.  In  matter,  delivery,  earnestness,  and 
effect,  the  sermon  excelled  all  that  the  people  had  be- 
fore listened  to,  and  to  the  amazement  of  Maimonides 


246  SELECTIONS    FROM    THE    TALMUD. 

the  elder,  and  his  sons,  thej  recognized  in  the  man  all 
were  eager  to  honor,  their  outcast  relative. 

The  first  commentary  of  Maimonides  is  upon  the 
MisJiua,  and  it  concludes  with  these  words  : 

"I,  Moses,  the  son  of  Maymon,  commenced  this  com- 
mentary when  twenty-three  years  of  age.  I  have  fin- 
ished it  at  the  age  of  thirty  in  the  land  of  Egypt." 

Maimonides  fled  from  Spain  to  Cairo,  in  Egypt,  from 
fanaticism  and  persecution.  There  he  studied  the 
Greek  and  Chaldaic  languages,  becoming  master  of  both 
after  seven  years'  attention.  His  fame  spread  through 
the  country.  His  scientific  standing  and  his  general 
knowledge  were  universally  recognized,  and  his  books 
were  not  only  valued  by  his  brethren  in  faith,  but  by 
all  the  cultured  and  enlightened  of  his  day. 

It  is  said  that  the  king  of  Egypt  appointed  Jiim  as 
one  of  his  staff  of  physicians.  The  enlightened  men  of 
the  kingdom  were  divided  into  seven  grades,  each  grade 
occupying  a  corresponding  position  near  the  throne  of 
the  king  on  state  occasions.  The  monarch  considered 
Maimonides  so  much  superior  to  the  others  that  he 
made  for  him  a  special  position.  This,  Moses,  a  modest 
man,  declined.  The  other  physicians,  however,  were 
jealous  of  his  high  standing,  and  being  unable  to  injure 
him  openly,  they  endeavored  to  accomplish  his  ruin  in 
a  secret  manner. 

The  king  was  taken  very  sick,  and  Maimonides  at- 
tended him.  Taking  advantage  of  this,  the  physicians 
put  poison  in  the  draught  which  Moses  had  prepared 
for  him,  and  then  informed  the  king  that  the  latter  de- 
signed his  death.  To  prove  their  words,  they  gave 
some  of  the  mixture  to  a  dog,  and  the  animal  died. 

The  king  was  grieved  and  surprised,  and  Maimonides, 
struck  dumb  with  amazement,  was  unable  to  say  a  word. 


MAIMONIDES.  247 

"Death  is  the  penalty  for  one  who  attempts  to  assas- 
sinate his  ruler,"  said  the  king.  "Choose  now  the 
mode  of  thy  punishment," 

Moses  asked  for  three  days  for  consideration,  which 
the  king  granted.  During  this  time  he  prepared  a  cer- 
tain mixture,  and  instructed  his  pupils  to  have  it  ready 
and  apply  it  according  to  his  directions,  when  he  should 
be  brought  home  senseless.  He  then  appeared  before 
the  king,  and  desired  to  have  his  veins  opened.  The 
vital  artery  was  missed,  as  he  had  anticipated,  and  the 
result  was  as  he  had  foreseen.  After  his  recovery,  he 
fled  from  Egypt,  taking  refuge  in  a  cave,  where  he  wrote 
his  "  Yad  Hazahxh'''  (the  "Strong  Hand"),  consisting  of 
fourteen  divisions,  typified  by  the  word  Yad,  which  also 
means  fourteen. 

Maimonides  simplified  the  Talmudical  rules  and  tra- 
ditions, making  them  clear  to  the  comprehension  of  all. 
He  was  the  author  of  an  exhaustive  work,  entitled, 
""MisJute  Torah^^  the  "Second  Law,"  which  was  eagerly 
copied  and  extensively  disseminated.  He  also  wrote 
many  philosophical  treatises,  levelled  against  atheism, 
and  designed  to  prove  that  God  produced  the  world 
from  naught,  and  at  the  age  of  fifty  gave  to  the  world 
his  great  work,  Moreh  Nehucldm  (Guide  of  the  Per- 
plexed), to  which  Rabbi  Judah  Charizi  added  an  ap- 
pendix. 

Maimonides  died  at  the  age  of  seventy  years,  and  his 
remains  were  interred  at  Cairo,  Egypt.  Both  Jews  and 
Gentiles  mourned  his  loss.  The  lamentation  in  Jeru- 
salem was  intense,  a  fast  was  declared,  the  synagogues 
were  opened,  and  a  portion  of  the  law  (Levit.  25  :  12  to 
end),  and  the  fifth  chapter  of  Samuel  1,  were  made 
parts  of  the  service  of  the  day. 


248  SELECTIONS    FROM    THE    TALMUD. 

Rahbi  Amno7i,  of  Metz. 

During  the  reign  of  one  of  the  bishops  in  Metz,  there 
lived  a  Jew  in  that  city,  who  was  called  Rabbi  Anmon. 
He  was  of  illustrious  family,  of  great  personal  merit, 
rich  and  respected  by  the  Bishop  and  the  people.  The 
Bishop  frequently  pressed  him  to  abjure  Judaism  and 
embrace  Christianity,  but  without  the  slightest  avail. 
It  happened,  however,  upon  a  certain  day,  being  more 
closely  pressed  than  usual,  and  somewhat  anxious  to  be 
rid  of  the  Bishop's  importunities,  he  said  hastily,  "  I 
will  consider  the  subject,  and  give  thee  an  answer  in 
three  days." 

As  soon  as  he  had  left  the  Bishop's  presence,  how- 
ever, his  heart  smote  him,  and  an  unquiet  conscience 
blamed  him  for  admitting,  even  in  this  manner,  a  doubt 
of  the  true  faith.  He  reached  home  overwhelmed  Avith 
grief;  meat  was  set  before  him,  but  he  refused  to  eat ; 
and  when  his  friends  visited  him  and  ascertained  the 
cause  of  his  low  spirits,  he  refused  their  proffered  con- 
solation, saying,  "I  shall  go  down  mourning  to  the 
grave  for  these  words."  On  the  third  day,  while  he 
was  still  lamenting  his  imprudent  concession,  the  Bishop 
sent  for  him,  but  he  refused  to  answer  the  call. 

Having  refused  several  of  the  Bishop's  messengers, 
they  were  finally  ordered  to  seize  him,  and  bring  him 
by  force  before  the  prelate. 

"Amnon,"  said  the  Bishop,  "why  didst  thou  not 
come  to  me,  according  to  thy  promise,  to  inform  me  of 
thy  decision  in  regard  to  my  request?" 

"Let  me,"  answered  Amnon,  "pronounce  my  own 
doom  for  this  neglect.  Let  my  tongue,  which  uttered 
those  hasty,  doubting  words,  be  cut  out;  a  lie  I  uttered, 
for  I  never  intended  to  consider  the  proposition." 


RABBI    AMNON,   OF    METZ.  249 

"Nay,"  said  the  Bishop,  "I  will  not  cut  out  thy 
tongue,  but  thy  feet,  which  refused  to  come  to  me,  shall 
be  cut  off,  and  the  other  parts  of  thy  obstinate  body 
shall  be  also  punished  and  tormented." 

Under  the  Bishop's  eye  and  order,  the  toes  and 
thumbs  of  Rabbi  Amnon  were  then  cut  off,  and  after 
having  been  severely  tortured,  he  was  sent  home  in  a 
carriage,  his  mangled  members  beside  him. 

Rabbi  Amnon  bore  all  this  with  the  greatest  resigna- 
tion, firmly  hoping  and  trusting  that  this  earthly  tor- 
ment would  plead  his  pardon  with  God. 

His  life  after  this  was  of  course  to  be  measured  only 
by  days.  The  Feast  of  the  New  Year  came  round, 
while  he  was  living,  and  he  desired  to  be  carried  to  the 
synagogue.  He  was  conveyed  to  the  house  of  God,  and 
during  the  service  he  requested  to  be  allowed  to  utter  a 
prayer.  The  words,  which  proved  to  be  his  last,  were 
as  follows: 

"I  will  declare  the  mighty  holiness  of  this  day,  for  it 
is  awful  and  tremendous.  Thy  kingdom  is  exalted 
thereon ;  Thy  throne  is  established  in  mercy,  and 
upon  it  Thou  dost  rest  in  truth.  Thou  art  the  Judge, 
who  chastiseth,  and  from  Thee  naught  may  be  con- 
cealed. Thou  bearest  witness,  writest,  sealest,  record- 
est,  and  rememberest  all  things,  aye,  those  which  we 
imagine  long  buried  in  the  past.  The  Book  of  Records 
thou  openest ;  the  great  shopliar  (cornet)  is  sounded ; 
even  the  angels  are  terrified,  and  they  cry  aloud,  'The 
Day  of  Judgment  dawns  upon  us,'  for  in  judgment 
they,  the  angels,  are  not  faultless. 

"All  who  have  entered  the  world  pass  before  Thee. 
Even  as  the  shepherd  causes  the  flock  he  numbers  to 
pass  under  his  crook,  so  Thou,  oh  Lord,  causest  every 
living  soul,  to  pass  before  Thee.    Thou  numberest,  Thou 


250  SELECTIONS    FROM    THE    TALMUD. 

visitest;  appoiiitiiig  the  limitations  of  every  creature, 
Thy  judgment  and  Thy  sentence. 

''On  the  New  Year  it  is  written,  on  the  Day  of 
Atonement  it  is  sealed.  Aye,  all  Thy  decrees  are  re- 
corded. Who  is  to  live  and  who  to  die.  The  names 
of  those  to  meet  death  by  fire,  by  water,  or  by  the 
sword ;  through  hunger,  through  thirst,  and  with  the 
pestilence.  All  is  recorded.  Those  who  are  to  have 
tranquillity,  those  who  are  to  be  disturbed.  Those  who 
are  to  be  troubled,  those  who  are  to  be  blessed  with  re- 
pose. Those  who  are  to  be  prosperous,  those  for  wdiom 
affliction  is  in  store.  Those  who  are  to  become  rich, 
who  poor;  who  exalted,  who  cast  down;  but  penitence, 
prayer,  and  charity,  oh  Lord,  may  avert  all  evil  de- 
crees." 

When  he  had  finislied  this  declaration,  in  which  he 
designed  to  acknowledge  his  sin  and  the  justice  of  his 
punishment,  Rabbi  Amnon  expired,  dying  fitly  in  God's 
house,  among  the  assembled  sons  of  Israel. 

May  the  righteousness  of  Rabbi  Amnon  be  a  precious 
remembrance  in  Israel,  and  may  we  endeavor  to  emu- 
late the  same.     Amen. 


II. 


TEACHINGS   OF    THE    RABBIS. 

Benevolence. 

According  to  a  proverb  of  the  fathers,  benevolence  is 
one  of  the  pillars  upon  which  the  world  rests.  "The 
world,"  said  they,  "is  sustained  by  virtue  of  three 
things, — the  law,  divine  worship,  and  active   benevo- 


BENEVOLENCE.  251 

lence,"  The  Pentateuch  commences  and  ends  with  an 
act  of  benevolence,  as  it  is  written,  "And  the  Lord  God 
made  unto  Adam  and  to  his  wife  coats  of  skin,  and 
clothed  them"  (Genesis  3:20);  and  also,  "And  He 
(God)  buried  him"  (Deut,  34:6).  To  do  a  person  a 
favor,  is  to  act  beneficently  towards  hiui  without  any 
hope  or  desire  of  return,  and  may  be  practiced  in  two 
cases, — to  oblige  a  person  to  whom  we  are  not  under 
obligation,  and  to  accommodate  or  oblige  a  person,  with 
more  trouble  to  oin^selves  and  more  gain  to  him  than 
he  deserves.  The  mercy  which  is  mentioned  in  the 
Bible  is  that  wdiich  is  given  freely  and  without  desert 
upon  the  part  of  one  to  whom  it  is  granted ;  for  in- 
stance, the  benevolence  of  God  is  called  mercy,  because 
we  are  in  debt  to  God,  and  He  owes  us  nothing. 
Charity  is  also  a  species  of  benevolence,  but  it  can  only 
be  applied  to  the  poor  and  needy;  while  benevolence 
itself  is  both  for  poor  and  rich,  high  and  lowly.  We 
may  even  act  benevolently  towards  the  dead,  attending 
to  the  last  rites;  this  is  called  mercy  and  truth.  If  we 
oblige  a  fellow-man,  it  is  possible  that  he  may,  in  the 
course  of  time,  repay  the  same ;  but  benevolence  to  the 
dead  is  the  very  truth  of  mercy;  it  cannot  be  returned. 
In  three  instances  is  benevolence  superior  to  charity. 
Charity  may  be  practiced  by  means  of  money;  benevo- 
lence with  or  without  money.  Charity  is  for  the  poor 
alone ;  benevolence  either  for  the  poor  or  for  the  rich. 
Charity  we  can  display  but  to  the  living ;  benevolence 
to  the  living  or  the  dead. 

"After  the  Lord  your  God  ye  shall  walk."  How  is 
it  possible  for  us  to  walk  after  God  ?  By  following  His 
attributes  and  examples.  The  Lord  clothed  the  naked, 
as  it  is  written,  "The  Lord  God  made  to  Adam  and  his 
wife  coats  of  skin  and  clothed  them."     So  we  must  do 


252  SELECTIONS    FROM    THE    TALMUD. 

the  same.  The  Lord  visited  the  sick.  "The  Lord  ap- 
peared to  him  in  the  grove  of  Mamre"  (which  was  im- 
mediately after  the  circumcision).  So  we  must  do  the 
same.  Tlie  Lord  comforteth  the  mourner.  "It  came  to 
pass  after  the  death  of  Abraham,  God  blessed  his  son 
Isaac."  So  we  must  do  the  same.  The  Lord  buried 
the  dead,  as  it  is  written,  "He  (God)  buried  him."  'So 
must  we  do  the  same.  To  attend  to  the  dead,  follow 
to  its  last  resting-place  the  dust  of  our  fellows,  is  an  act 
of  benevolence  both  to  the  living  and  the  dead ;  the 
SjDirit  departed  and  the  mourners. 

Rabbi  Judah  said,  "If  a  person  weeps  and  mourns 
excessively  for  a  lost  relative,  his  grief  becomes  a  mur- 
mur against  the  will  of  God,  and  he  may  soon  be 
obliged  to  weep  for  another  death."  We  should  justify 
the  decree  of  God,  and  exclaim  with  Job,  "The  Lord 
gave  and  the  Lord  hath  taken ;  blessed  be  the  name  of 
the  Lord." 

Hospitality  is  another  attribute  of  benevolence.  It 
is  said  of  Abraham,  "And  he  planted  an  orchard." 
This  was  not  an  orchard  as  we  understand  the  word, 
but  an  inn.  Abraham  opened  his  house  to  passing 
travellers,  and  entertained  them  in  a  hospitable  man- 
ner. When  his  guests  thanked  him  for  his  attention, 
Abraham  replied,  "Do  not  thank  me,  for  I  am  not  the 
owner  of  this  place;  thank  God,  who  created  heaven 
and  earth."  In  this  manner  he  made  the  name  of  God 
known  among  the  heathens.  Therefore  he  gave  us  an 
example  of  hospitality  which  we  should  follow,  as  it  is 
written  in  the  proverbs  of  the  fathers,  "Let  thy  house 
be  open  wide  as  a  refuge,  and  let  the  poor  be  cordially 
received  within  thy  walls."  When  they  enter  thy 
house,  receive  them  with  a  friendly  glance,  and  set  im- 
mediately before  them  thy  bread  and   salt.     Perhaps 


BENEVOLENCE.  253 

the  poor  man  may  be  hungry,  and  yet  hesitate  to  ask 
for  food.  Even  though  there  may  be  much  to  trouble 
thee,  thou  must  hide  thy  feelings  from  thy  guests;  com- 
fort them  if  they  need  kindly  words,  but  lay  not  thine 
own  troubles  before  them.  Remember  how  kindly 
Abraham  acted  towards  the  three  angels  whom  he 
thought  were  men;  how  hospitably  he  treated  them, 
saying,  ''My  lords,  if  I  have  found  grace  in  your  eyes, 
do  not  pass  away  from  your  servant,"  etc.  (Gen.  18:3.) 
Be  always  friendly  to  thy  guests,  then  when  thou  shalt 
call  upon  the  Lord  He  will  answer  thee. 

God  knows  whether  the  hearts  which  seek  Him  offer 
Him  all  of  which  they  are  capable.  During  the  exist- 
ence of  the  Temple,  the  Lord  received  with  equal  favor 
the  meat  offering  of  a  handful  of  flour  and  the  sacrifice 
of  a  bull.  So  now,  the  offering  of  the  poor  is  just  as 
acceptable  as  the  utmost  which  the  rich  man  can  afford, 
if  their  hearts  are  equally  w^th  the  Lord. 

It  was  said  of  Rabbi  Tarphon,  that  though  a  very 
wealthy  man,  he  w^as  not  charitable  according  to  his 
means.  One  time  Rabbi  Akiba  said  to  him,  "  Shall  I 
invest  some  money  for  thee  in  real  estate,  in  a  manner 
which  will  be  very  profitable?"  Rabbi  Tarphon  an- 
swered in  the  affirmative,  and  brought  to  Rabbi  Akiba 
four  thousand  clenars  in  gold,  to  be  so  applied.  Rabbi 
Akiba  immediately  distributed  the  same  among  the 
poor.  Some  time  after  this  Rabbi  Tarphon  met  Rabbi 
Akiba,  and  asked  him  where  the  real  estate  which  he 
had  bought  for  him  was  situated.  Akiba  led  his  friend 
to  the  college,  and  showed  him  a  little  boy,  who  recited 
for  them  the  112th  psalm.  When  he  reached  the  ninth 
verse,  "He  distributeth,  he  giveth  to  the  needy,  his 
righteousness  endureth  forever," 

"There,"  said  Akiba,  "thy  property  is  with  David, 


254  SELECTIONS    FROM    THE    TALMUD. 

the  king  of  Israel,  who  said,  'he  distributeth,  he  giveth 
to  the  needy.' " 

"And  wherefore  hast  thou  done  this?"  asked  Tar- 
phon. 

''Knowest  thoii  not,"  answered  Rabbi  Akiba,  ''how 
Nakdimon,  the  son  of  Guryon,  was  punished  because  he 
gave  not  according  to  his  means?" 

"Well,"  returned  the  other,  "why  didst  thou  not  tell 
me  this;  could  I  not  have  distributed  my  means  with- 
out thy  Mid  ?" 

"Nay,"  said  Akiba,  "it  is  a  greater  virtue  to  cause 
another  to  give  than  to  give  one's  self." 

From  this  we  may  learn  that  he  who  is  not  chari- 
table according  to  his  means  will  be  punished. 

Rabbi  Jochanan,  the  son  of  Lakkai,  was  once  riding 
outside  of  Jerusalem,  and  his  pupils  had  followed  him. 
They  saw  a  poor  woman  collecting  the  grain  which 
dropped  from  the  mouths  and  troughs  of  some  feeding 
cattle,  belonging  to  Arabs.  When  she  saw  the  Rabbi, 
she  addressed  him  in  these  brief  words,  "Oh  Rabbi,  as- 
sist me."  He  replied,  "My  daughter,  whose  daughter 
art  thou?" 

"I  am  the  daughter  of  Nakdimon,  the  son  of  Guryon," 
she  answered. 

"  Why,  what  has  become  of  thy  father's  money  ?" 
asked  the  Rabbi;  "the  amount  which  thou  didst  receive 
as  a  dowry  on  thy  wedding  day?" 

"Ah,"  she  replied,  "is  there  not  a  saying  in  Jerusa- 
lem, 'The  salt  was  wanting  to  the  money?'"* 

"And  thy  husband's  money,"  continued  the  Rabbi; 
"what  of  that?" 


*  Salt  is  uspd  to  preserve  meat;   without  salt  the  meat  rots.     Charity  is 
to  money  even  as  salt  is  to  meat. 


BENEVOLENCE.  255 

"  That  followed  the  other,"  she  answered  ;  "  I  have 
lost  them  both." 

The  Rabbi  turned  to  his  scholars  and  said, 

"  I  remember,  when  I  signed  her  marriage  contract, 
her  father  gave  her  as  a  dowry  one  million  golden  denars, 
and  her  husband  was  wealthy  in  addition  thereto." 

The  Rabbi  sympathized  with  the  woman,  helped  her, 
and  wept  for  her. 

"  Happy  are  ye,  oh  sons  of  Israel,"  he  said  ;  "as  long 
as  ye  perform  the  will  of  God  naught  can  conquer  ye ; 
but  if  ye  fail  to  fulfil  His  wishes,  even  the  cattle  are 
superior  to  ye." 

He  who  does  not  practice  charity  commits  a  sin.  This 
is  proven  in  the  life  of  Nachum. 

Nachum,  whatever  occurred  to  him,  was  in  the  habit 
of  saying,  "  This  too  is  for  the  best."  In  his  old  age  he 
became  blind  ;  both  of  his  hands  and  both  of  his  legs 
were  amputated,  and  the  trunk  of  his  body  was  covered 
with  a  sore  inflammation.  Plis  scholars  said  to  him, 
"  If  thou  art  a  righteous  man,  why  art  thou  so  sorely 
afflicted  ?" 

''AH  this,"  he  answered,  "  I  brought  upon  myself. 
Once  I  was  travelling  to  the  house  of  my  father-in-law, 
and  I  had  with  me  thirty  asses  laden  with  provisions 
and  all  manner  of  precious  articles.  A  man  by  the 
wayside  called  to  me,  'Oh  Rabbi,  assist  me.'  I  told 
him  to  wait  until  I  unloaded  my  asses.  When  that 
time  arrived  and  I  had  removed  their  burdens  from  my 
beasts,  I  found  to  my  sorrow  that  the  poor  man  had 
fallen  and  expired.  I  threw  myself  upon  his  body  and 
wept  bitterly.  '  Let  these  eyes,  which  had  no  pity  on 
thee,  be  blind,'  I  said ;  '  these  hands,  that  delayed  to 
assist  thee,  let  them  be  cut  off,  and„also  these  feet,  which 
did  not  run  to  aid  thee.'     And  yet  I  was  not  satisfied 


256  SELECTIONS    FROM    THE    TALMUD. 

until  I  praj^ed  that  my  whole  body  might  be  stricken 
with  a  sore  inflammation.  Rabbi  Akiba  said  to  me, 
^Woe  to  me  that  I  find  thee  in  this  state!'  But  I  re- 
plied, '  Happy  to  thee  that  thou  meetest  me  in  this  state, 
for  through  this  I  hope  that  my  iniquity  may  be  for- 
given, and  all  my  righteous  deeds  still  remain  recorded 
to  gain  me  a  reward  of  life  eternal  in  the  future  world.'  " 

Rabbi  Janay  upon  seeing  a  man  bestowing  alms  in 
a  public  place,  said,  "  Thou  hadst  better  not  have  given 
at  all  than  to  have  bestowed  alms  so  openly  and  put  the 
poor  man  to  shame. 

"  One  should  rather  be  thrown  into  a  fiery  furnace 
than  be  the  means  of  bringing  another  to  public  shame." 

The  Rabbis  particularly  insist  that  we  are  not  to  con- 
fine the  exercise  of  charity  to  our  own  people,  for  the 
law  of  Moses  inculcates  kindness  and  hospitality  towards 
the  stranger  within  our  gates.  Even  the  animals  are 
especially  remembered  in  his  most  merciful  code. 

Rabbi  Juda  said,  "  No  one  should  sit  down  to  his 
own  meals,  until  seeing  that  all  the  animals  dependent 
upon  his  care  are  provided  for." 

Rabbi  Jochanan  has  said  that  it  is  as  pleasing  in  God's 
sight  if  we  are  kind  and  hospitable  to  strangers,  as  if 
we  rise  up  early  to  study  His  law ;  because  the  former 
is  in  fact  putting  his  law  into  practice.  He  also  said, 
"  He  who  is  active  in  kindnesses  towards  his  fellows  is 
forgiven  his  sins." 

Both  this  Rabbi  and  Abba  say  it  is  better  to  lend 
to  the  poor  than  to  give  to  them,  for  it  prevents  them 
from  feeling  ashamed  of  their  poverty,  and  is  really  a 
more  charitable  manner  of  aiding  them.  The  Rabbis 
have  always  taught  that  kindness  is  more  than  the  mere 


MEEKNESS.  257 

almsgiving  of  charity,  for  it  includes  pleasant  words 
with  the  more  substantial  help. 

Meekness. 

We  find  in  the  Bible  many  instances  of  the  pleasure 
w^hich  meekness  and  humility  in  the  creature  affords  the 
Great  Creator.  The  noblest  of  our  ancestors  were  those 
who  were  free  from  self-pride. 

Abraham,  the  pure  in  heart,  knew  well  he  was  bat 
dust  of  the  earth  ;  and  when  the  sons  of  Ileth  addressed 
him  as  the  "  prince  of  God,"  he  bowed  down  before 
them. 

Moses  and  Aaron,  the  leaders  of  Israel,  exclaimed, 
"  What  are  we  !"  And  Moses  in  place  of  being  jealous 
on  hearing  that  two  of  his  followers  were  prophesying 
in  the  camp,  said  humbly,  "  Would  that  all  the  Lord's 
people  were  prohets."   (Numb.  11  :  29.) 

When  David  dedicated  to  God's  service  the  costly 
material  he  had  gathered  for  the  Temple,  he  meekly 
said,  "Only  of  Thine  own  have  we  given  Thee."  (Ps. 
37:11.) 

From  the  Great  Eternal,  Himself,  we  learn  humility. 
He  chose  Mount  Sinai  from  which  to  give  His  command- 
ments ;  'twas  not  the  highest  of  the  mountains.  He 
called  to  Moses  not  from  a  lofty  tree  but  from  a  lowly 
bush.  When  he  spoke  to  Elijah,  he  allowed  the  wind 
to  roar,  the  earth  to  tremble,  and  the  fire  to  flash  forth  ; 
but  for  His  medium  He  chose  "  the  still  small  voice." 

Rabbi  Hunnah  said,  "  He  who  is  proud  in  heart  is  as 
sinful  as  the  idolater." 

Rabbi  Abira  said,  "  He  who  is  proud  shall  be  hum- 
bled." 

17 


258  SELECTIONS    FROM    THE    TALMUD. 

Heskaiah  said,  "  The  prajers  of  a  proud  hard-hearted 
man  are  never  heard." 

Rabbi  Ashi  said,  "  Fie  who  hardens  his  heart  with 
pride,  softens  his  brains  with  the  same." 

Rabbi  Joshua  said,  "  Meekness  is  better  than  sacri- 
fice ;"  for  is  it  not  written,  "  The  sacrifices  of  God  are  a 
broken  heart — a  broken  contrite  spirit,  Thou,  oh  Lord, 
will  not  despise." 

The  Fear  of  God. 

The  son  of  Rabbi  Hunnah  said,  "  He  who  possesses  a 
knowledge  of  God's  law,  without  the  fear  of  Him,  is  as 
one  who  has  been  intrusted  with  the  inner  keys  of  a 
treasury,  but  from  whom  the  outer  ones  are  withheld." 

Rabbi  Alexander  said,  "•  He  who  possesses  worldly 
wisdom  and  fears  not  the  Lord,  is  as  one  who  designs 
building  a  house  and  completes  only  the  door,  for  as 
Da#id  wrote  in  Psalm  111th,  '  The  beginning  of  wisdom 
is  the  fear  of  the  Lord.' " 

When  Rabbi  Jochanan  was  ill,  his  pupils  visited  him 
and  asked  him  for  a  blessing.  With  his  dying  voice  the 
Rabbi  said,  "  I  pray  that  you  may  fear  God  as  3^ou  fear 
man."  "What!"  exclaimed  his  pupils,  "should  we  not 
fear  God  more  than  man  ?" 

"  I  should  be  well  content,"  answered  the  sage,  "  if 
your  actions  proved  that  you  feared  Him  as  much. 
When  you  do  wrong  you  first  make  sure  that  no  human 
eyes  see  you  )  show  the  same  fear  of  God,  who  sees  every- 
where, and  everything,  at  all  times." 

Abba  says  we  can  show  our  fear  of  God  in  our  inter- 
course with  one  another.  "  Speak  pleasantly  and  kindly 
to  every  one:"  he  says,  "trying  to  pacify  anger,  seeking 
peace,  and  pursuing  it  with  your  brethren  and  with  all 


THE    FEAR    OF    GOD.  259 

the  world,  and  by  this  means  you  will  gain  that  ^  favor 
and  good  understanding  in  the  sight  of  God  and  man,' 
which  Solomon  so  highly  prized."   (Prov.  3:9.) 

Rabbi  Jochanan  had  heard  Rabbi  Simon,  son  of 
Jocliay,  illustrate  by  a  parable  that  passage  of  Isaiah 
which  reads  as  follows :  "I,  the  Lord,  love  uprightness; 
but  hate  robbery  (converted)  into  burnt-offering." 

A  king  having  imported  certain  goods  upon  which  he 
laid  a  duty,  bade  his  officers,  as  they  passed  the  custom- 
house, to  stop  and  pay  the  usual  tariff. 

Greatly  astonished,  his  attendants  addressed  him 
thus:  ''Sire!  all  that  is  collected  belongs  to  your  maj- 
esty; why  then  give  what  must  be  eventually  paid  into 
thy  treasury?" 

"  Because,"  answered  the  monarch,  "  I  wish  travellers 
to  learn  from  the  action  I  now  order  you  to  perform, 
how  abhorrent  dishonesty  is  in  my  eyes." 

Even  so  is  it  regarding  the  dealings  of  the  Almighty 
with  us,  pilgrims  on  earth.  Though  all  we  possess- be- 
longs to  Him,  yet  He  adds  to  it  continually,  in  order 
to  increase  our  temporal  enjoyment.  Should  any  one 
imagine,  therefore,  that  to  defraud  man  in  order  to  pre- 
sent to  God,  what  is  solely  His  own,  might  be  allowable, 
he  would  be  rebuked  by  the  teachings  of  Holy  Writ,  for 
the  just  God  condemns  the  act,  and  calls  it  hateful. 

From  this  we  maj^  then  infer,  for  instance,  that  palm- 
branches,  stolen  in  order  to  perform  therewith  the  pre- 
scribed rites  at  the  Feast  of  Tabernacles,  are  unfit  for 
use  by  reason  of  the  unlawful  manner  in  which  they 
were  obtained. 

Rabbi  Eleazer  said  :  "  He  who  is  guided  by  righteous- 
ness and  justice  in  all  his  doings,  may  justly  be  asserted 
to  have  copied  God  in  His  unbounded  beneficence.  For 
of  Him  (blessed  be  His  name)  we  read,  'He  loveth 


260  SELECTIONS    FROM    THE    TALMUD. 

righteousness  and  justice;'  that  is,  ^  The  earth  is  filled 
with  the  loving  kindness  of  God.' "  Might  we  think 
that  to  follow  such  a  course  is  an  easy  task?  No! 
The  virtue  of  beneficence  can  be  gained  only  by  great 
efforts.  Will  it  be  difficult,  however,  for  him  that  has 
the  fear  of  God  constantly  before  his  eyes  to  acquire  this 
attribute?  No;  he  will  easily  attain  it,  whose  every 
act  is  done  in  the  fear  of  the  Lord. 

"A  crown  of  grace  is  the  hoary  head;  on  the  way  of 
righteousness  can  it  be  found." 

So  taught  Solomon  in  his  Proverbs.  Hence  various 
Rabbis,  who  had  attained  an  advanced  age,  were  ques- 
tioned by  their  pupils  as  to  the  probable  cause  that  had 
secured  them  that  mark  of  divine  favor.  Rabbi  Ne- 
churaah  answered  that,  in  regard  to  himself,  God  had 
taken  cognizance  of  three  principles  by  which  he  had 
endeavored  to  guide  his  conduct. 

First,  he  had  never  striven  to  exalt  his  own  stand- 
ing by  lowering  that  of  his  neighbor.  This  was  agree- 
able to  the  example  set  by  Rabbi  Hunna,  for  the  latter, 
while  bearing  on  his  shoulders  a  heavy  spade,  was  met 
by  Rabbi  Choana  Ben  Chanilai,  who,  considering  the 
burden  derogatory  to  the  dignity  of  so  great  a  man,  in- 
sisted upon  relieving  him  of  the  implement  and  carry- 
ing it  himself  But  Rabbi  Hunna  refused,  saying, 
a  W^ere  this  your  habitual  calling  I  might  permit  it, 
but  I  certainly  shall  not  permit  another  to  perform  an 
office  which,  if  done  by  myself,  may  be  looked  upon  by 
some  as  menial." 

Secondly,  he  had  never  gone  to  his  night's  rest  with 
a  heart  harboring  ill-will  against  his  fellow-man,  con- 
formably with  the  practice  of  Mar  Zutra,  who,  before 
sleeping,  offered  this  prayer:  ''0  Lord!  forgive  all 
those  who  have  done  me  injury." 


HONOR    THY    PARENTS.  261 

Thirdly,  he  was  not  penurious,  following  the  example 
of  the  righteous  Job,  of  whom  the  sages  relate  that  he 
declined  to  receive  the  change  due  him  after  making  a 
purchase. 

Another  Rabbi,  bearing  also  the  name  of  Nechumah, 
replied  to  Rabbi  Akiba,  that  he  believed  himself  to 
have  been  blessed  with  long  life  because,  in  his  official 
capacity,  he  had  invariably  set  his  face  against  accept- 
ing presents,  mindful  of  what  Solomon  wrote,  "He  that 
hateth  gifts  will  live."  Another  of  his  merits  he  con- 
ceived to  be  that  of  never  resenting  an  offence ;  mind- 
ful of  the  words  of  Rabba,  "He  who  is  indulgent 
towards  others'  fiiults,  will  be  mercifully  dealt  with  by 
the  Supreme  Judge."  , 

Rabbi  Zera  said  that  the  merit  of  having  reached  an 
extreme  age  was  in  his  case  due,  under  Providence,  to 
his  conduct  through  life.  He  governed  his  household 
with  mildness  and  forbearance.  He  refrained  from  ad- 
vancing an  opinion  before  his  superiors  in  wisdom.  He 
avoided  rehearsing  the  word  of  God  in  places  not  en- 
tirely free  from  uncleanliness.  He  wore  the  phylac- 
teries all  day,  that  he  might  be  reminded  of  his  religious 
duties.  He  did  not  m.ake  the  college  where  sacred 
knowledge  is  taught,  a  place  of  convenience,  as,  for  in- 
stance, to  sleep  there,  either  occasionally  or  habitually. 
He  never  rejoiced  over  the  downfall  of  a  fellow-mortal, 
nor  would  he  designate  another  by  a  name  objection- 
able to  the  party  personally,  or  to  the  family  of  which 
he  was  a  member. 


Honor  thy  Parents. 

The  Bible  makes  man's   parents  equally  deserving, 
with    the    Most   High,    of    his   honor   and    reverence. 


262  SELECTIONS    FROM    THE    TALMUD. 

^^  Honor  thy  father  and  thy  mother,"  is  one  of  the  pre- 
cepts of  the  decalogue,  and  it  is  also  written,  '■'■  Honor 
God  from  thy  wealth."  ''Fear  thy  father  and  mother," 
and  "The  Lord  thy  God  shalt  thou /mr,"  are  also  di- 
vine inculcations,  while  the  penalty  for  the  blasphem- 
ous child,  who  sins  against  either  his  earthly  parents 
or  the  great  Father  of  the  Universe,  is  the  same,  even 
as  it  is  written,  "Who  ciirses  his  father  and  his  mother 
shall  be  put  to  death,"  and  "Every  man  who  blas- 
phemes God  shall  carry  his  death." 

"Three  friends,"  said  the  Rabbis,  "has  man."  God, 
his  father,  and  his  mother.  "He  who  honors  his  pa- 
rents," says  God,  "honors  me,  even  as  though  I  lived 
among  them." 

Rabbi  Judah  said.  "Known  and  revealed  are  the  ways 
of  man.  A  mother  coaxes  a  child  with  kind  words  and 
gentle  ways,  gaining  honor  and  affection ;  therefore, 
the  Bible  says,  'Honor  thy  fiither,'  before  'honor  thy 
mother.'  But  in  regard  to  fearing,  as  the  father  is  the 
preceptor  of  the  child,  teaching  it  the  law,  the  Bible 
says,  'Every  man  shall  fear  his  mother,'  before  the 
word  'father.' " 

Rabbi  Ulah  was  once  asked,  "  How  extended  should 
be  this  honor  due  to  parents?" 

He  replied, 

"Listen,  and  I  will  tell  ye  how  thoroughly  it  was 
observed  by  a  heathen,  Damah,  the  son  of  Nethina. 
He  was  a  diamond  merchant,  and  the  sages  desired  to 
purchase  from  him  a  jewel  for  the  ephod  of  the  high 
priest.  When  they  reached  his  house,  they  found  that 
the  key  of  the  safe  in  which  the  diamond  was  kept  was 
in  the  possession  of  Damah's  fiither,  who  was  sleeping. 
The  son  absolutely  refused  to  wake  his  father,  to  obtain 
the  key,  even  when  the  sages  in  their  impatience  of- 


HONOR    THY    PARENTS.  263 

fered  him  a  much  larger  sum  for  the  jewel  than  he  had 
demanded.  And  further,  when  his  father  awoke,  and 
he  delivered  the  diamond  to  the  purchasers,  and  they 
offered  him  the  larger  sum  which  they  had  named,  he 
took  from  it  his  first  price,  returning  the  balance  to 
them,  with  the  words,  'I  will  not  profit  by  the  honor  of 
my  father.' " 

Man  cannot  always  judge  of  man,  and  in  the  respect 
paid  to  parents  by  their  children,  earthly  eyes  cannot 
always  see  the  truth.  For  instance,  a  child  may  feed 
his  parents  on  dainties,  and  yet  deserve  the  punishment 
of  a  disrespectful  son ;  while  another  may  send  his 
father  to  labor,  and  yet  deserve  reward.  How  may 
this  be  ? 

A  certain  man  placed  dainty  food  before  his  father, 
and  bade  him  eat  thereof  When  the  father  had  fin- 
ished his  meal,  he  said, 

"My  son,  thou  hast  prepared  for  me  a  most  delicious 
meal.     Wherefrom  didst  thou  obtain  these  delicacies  ?" 

And  the  son  replied,  insultingly, 

"Eat  as  the  dogs  do,  old  man,  without  asking  ques- 
tions." 

That  son  inherited  the  punishment  of  disrespect. 

A  certain  man,  a  miller,  had  a  father  living  with  him, 
at  the  time  when  all  people  not  working  for  themselves 
were  obliged  to  labor  a  certain  number  of  days  for  the 
government.  When  it  came  near  the  time  when  this 
service  would  be  required  of  the  old  man,  his  son  said 
to  him,  "Go  thou  and  labor  for  me  in  the  mill,  and  I 
will  go  and  work  for  the  government." 

He  said  this  because  they  who  labored  for  the  govern- 
ment were  beaten  if  their  work  proved  unsatisfactory, 
and  he  thought  "  it  is  better  for  me  to  run  the  chance 
of  being  beaten   than  to  allow  my  father  to  risk  it." 


264  SELECTIONS    FROM    THE    TALMUD. 

Therefore,  he  deserved  the  reward  of  the  son  who 
*' honors  his  father." 

Kabbi  Chiyah  asserted  that  God  preferred  honor 
shown  to  parents,  to  that  dispLiyed  towards  Himself. 
"  It  is  written,"  said  he,  " '  Honor  the  Lord  from  thy 
wealth.'  How?  Through  charitj^,  good  deeds,  putting 
the  mezuzah  upon  thy  doorposts,  making  a  tabernacle  for 
thyself  during  Succoth,  etc. ;  all  this  if  thou  art  able. 
If  thou  art  poor  the  omission  is  not  counted  a  sin  or  a 
neglect.  But  it  is  written,  '  Honor  thy  father  and  thy 
mother,'  and  the  duty  is  demanded  alike  of  rich  and 
poor ;  aye,  even  shouldst  thou  be  obliged  to  beg  for  them 
from  door  to  door." 

Rabbi  Abahu  said,  "Abini,  my  son,  hath  obeyed  this 
precept  even  as  it  should  be  observed." 

Abini  had  five  children,  but  he  would  not  allow  any 
of  them  to  open  the  door  for  their  grandfather,  or  attend 
to  his  wants  when  he  himself  was  at  home.  Even  as 
he  desired  them  in  their  lives  to  honor  him,  so  he  paid 
respect  to  his  father.  Upon  one  occasion  his  father 
asked  him  for  a  glass  of  water.  While  he  was  procur- 
ing it  the  old  man  fell  asleep;  and  Abini,  re-entering 
the  room,  stood  by  his  father's  side  with  the  glass  in  his 
hand  until  the  latter  awoke. 

"What  is  fear?"  and  "What  is  honor?"  ask  the 
Rabbis. 

Fear  thy  mother  and  thy  father,  by  sitting  not  in 
their  seats  and  standing  not  in  their  places ;  by  paying 
strict  attention  to  their  words  and  interrupting  not  their 
speech.  Be  doubly  careful  not  to  criticize  or  judge  their 
arguments  or  controversies. 

Honor  thy  father  and  thy  mother,  by  attending  to 
their  wants ;  giving  them  to  eat  and  to  drink  ;  put  their 


THE    LAW    AND    ITS    STUDY.  265 

raiment  upon  them,  and  tie  their  shoes  if  they  are  not 
able  to  perform  these  services  for  themselves. 

Rabbi  Eleazer  was  asked  how  far  honor  towards  par- 
ents should  be  extended,  and  he  replied  :  "Cast  all  thy 
wealth  into  the  sea ;  but  trouble  not  thy  father  and  thy 
mother." 

Simon,  the  son  of  Jochai,  said  :  "As  the  reward  to 
those  who  honor  their  parents  is  great,  so  is  the  punish- 
ment equally  great  for  those  who  neglect  the  precept." 

Each  precept  of  the  Bible  states  what  the  reward  for 
its  observance  will  be,  and  with  this  one  we  are  told, 
"In  order  that  thy  days  may  be  prolonged,  and  in  order 
that  it  may  go  well  with  thee." 

That  tiiy  days  may  be  prolonged,  not  only  in  this 
world,  but  also  in  tlie  world  to  come. 

The  Law  and  its  Study. 

"  The  Lord  created  me  as  the  beginning  of  his  way." 
(Prov.  8  :  22.)  This  means  that  God  created  the  law 
before  he  created  the  world.  Many  sages  have  made 
their  lives  as  black  as  the  raven,  that  is,  cruel  to  them- 
selves as  tlie  raven  is  to  her  children,  by  means  of  con- 
tinual study,  day  and  night. 

Rabbi  Johanan  said,  "  It  is  best  to  study  by  night, 
when  all  is  quiet ;  as  it  is  written,  '  Shout  forth  praises 
in  the  night.'  " 

Reshbi  Lakisli  said,  "  Study  by  day  and  by  night ; 
as  it  is  w^ritten,  '  Thou  shalt  meditate  therein  day  and 
night.' " 

Rabbi  Chonan,  of  Zepora,  said,  "  The  study  of  the  law 
may  be  compared  to  a  huge  heap  of  dust  that  is  to  be 
cleared  away.  The  foolish  man  says,  '  It  is  impossible 
that  I  should  be  able  to  remove  this  immense  heap,  I 


266  SELECTIONS    FROM    THE    TALMUD. 

will  not  attempt  it ;'  but  the  wise  man  sajs,  '  I  will  re- 
move a  little  to  day,  some  more  to-morrow,  and  more 
the  day  after,  and  thus  in  time  I  shall  have  removed  it 
all.' 

"It  is  the  same  with  studying  the  law.  The  indolent 
pupil  says,  '  It  is  impossible  for  me  to  study  the  Bible. 
Just  think  of  it,  fifty  chapters  in  Genesis,  sixty-six  in 
Isaiah,  one  hundred  and  fifty  Psalms,  etc.  I  cannot  do 
it ;'  but  the  industrious  student  says,  '  I  will  study  six 
chapters  every  day,  and  so  in  time  I  shall  acquire  the 
whole.' " 

In  Proverbs  24  :  7,  we  find  this  sentence  :  "Wisdom 
is  too  high  for  a  fool." 

"Rabbi  Jochanan  illustrates  this  verse  with  an  apple 
depending  from  the  ceiling.  The  foolish  man  says,  '  I 
cannot  reach  the  fruit,  it  is  too  high  ;'  but  the  wise  man 
says,  '  It  may  be  readily  obtained  by  placing  one  step 
upon  another  until  thy  arm  is  brought  within  reach  of 
it.'  The  foolish  man  says,  '  Only  a  wise  man  can  study 
the  entire  law;'  but  the  wise  man  replies,  'It  is  not  in- 
cumbent upon  thee  to  acquire  the  whole.'" 

Rabbi  Levi  illustrates  this  by  a  parable. 

A  man  once  hired  two  servants  to  fill  a  basket  with 
water.  One  of  them  said,  "Why  should  I  continue  this 
useless  labor  ?  I  put  the  water  in  one  side  and  it  imme- 
diately leaks  out  of  the  other ;   what  profit  is  it  ?" 

The  other  workman,  who  was  wise,  replied,  "  We 
have  the  profit  of  the  reward  which  we  receive  for  our 
labor." 

It  is  the  same  in  studying  the  law.  One  man  says, 
"What  does  it  profit  me  to  study  the  law  when  I  must 
ever  continue  it  or  else  forget  wdi at  I  have  learned?" 
But  the  other  man  replies,  "God  will  reward  us  for  the 
will  which  we  display  even  though  we  do  forget." 


THE    LAW    AND    ITS    STUDY.  267 

Eabbi  Ze-irah  has  said  that  even  a  single  letter  in  the 
law  which  we  might  deem  of  no  importance,  if  wanting, 
would  neutralize  the  wdiole  law.  In  Deuteronomy 
22  :  17,  we  read,  "Neither  shall  he  take  to  himself 
many  wives,  that  his  heart  may  turn  away."  Solomon 
transgressed  this  precept,  and  it  is  said  by  Rabbi  Simon 
that  the  angels  took  note  of  his  ill-doing,  and  addressed 
the  Deity  :  "  Sovereign  of  the  World,  Solomon  has  made 
Thy  law  even  as  a  law  liable  to  change  and  diminution. 
Three  precepts  he  has  disregarded,  namely,  '  He  shall 
not  acquire  for  himself  many  horses;'  'neither  shall  he 
take  to  himself  many  wives;'  '  nor  shall  he  acquire  to 
himself  too  much  silver  and  gold.' "  Then  the  Lord 
replied,  "Solomon  will  perish  from  the  earth;  aye,  and 
a  hundred  Solomons  after  him,  and  yet  the  smallest 
letter  of  the  law  shall  not  be  dispensed  with." 

The  Rabbis  have  often  applied  in  a  figurative  sense, 
various  passages  of  Holy  Writ,  among  others  the  open- 
ing verse  of  the  55th  chapter  of  Isaiah.  "  Ho,  every  one 
of  ye  that  thirsteth,  come  ye  to  the  w^ater,  and  he,  too, 
that  hath  no  money;  come  ye,  buy  and  eat;  yea,  come, 
buy  without  money  and  without  price,  wine  and  milk." 

The  three  liquids  which  men  are  thus  urged  to  pro- 
cure are  considered  by  the  sages  of  Israel  as  typical  of 
the  law. 

One  Rabbi  asked,  "Why  is  the  word  of  God  com- 
pared to  water?" 

To  this  question  the  following  answer  was  returned  : 
"As  water  runs  down  from  an  eminence  (the  moun- 
tains), and  rests  in  a  low  place  (the  sea),  so  the  law, 
emanating  from  Heaven,  can  remain  in  the  possession 
of  those  only  who  are  humble  in  spirit." 

Another  Rabbi  inquired,  "Wherefore  has  the  Word 


208  SELECTIONS    FROM    THE    TALMUD. 

of  God  been  likened  to  wine  and  milk  ?"  The  reply 
made  was,  "As  these  fluids  cannot  be  preserved  in 
golden  vessels,  but  only  in  those  of  earthenware,  so 
those  minds  will  be  the  best  receptacles  of  learning 
which  are  found  in  homely  bodies." 

Thus,  for  instance,  Rabbi  Joshua  ben  Chaninah,  who 
was  very  homely  in  appearance,  possessed  great  wisdom 
and  erudition;  and  one  of  his  favorite  savings  was,  that 
"though  many  have  exhibited  a  vast  amount  of  knowl- 
edge, notwithstanding  their  personal  attractions,  yet 
had  they  been  less  handsome,  their  acquirements  might 
have  been  more  extensive." 

There  is  another  reason  for  comparing  the  word  of 
God  to  the  last-mentioned  liquids,  namely,  that  they 
demand  watching,  lest  they  be  spilled  or  spoiled,  and 
in  the  same  manner  our  acquaintance  with  the  Bible 
and  the  traditions  requires  constant  cultivation,  else  it 
will  be  lost. 

The  precepts  are  compared  to  a  lamp;  the  law  of  God 
to  a  light.  The  lamp  gives  light  only  so  long  as  it 
contains  oil.  So  he  who  observes  the  precepts  receives 
his  reward  while  performing  them.  The  law,  however, 
is  a  light  perpetual ;  it  is  a  protection  forever  to  the 
one  who  studies  it,  as  it  is  written: 

"When  thou  walkest,  it  (the  law)  will  guide  thee; 
when  thou  liest  down,  it  will  watch  over  thee;  and 
when  thou  awakenest,  it  will  converse  with  thee." 

When  thou  walkest,  it  will  guide  thee — in  this  world; 
when  thou  liest  down,  it  will  watch  over  thee — in  the 
grave;  when  thou  awakenest,  it  will  converse  with 
thee — in  the  life  to  come. 

A  traveller  upon  his  journey  passed  through  the 
forest  upon  a  dark  and  gloomy  night.      lie  journeyed 


THE    LAW    AND    ITS    STUDY.  269 

in  dread;  he  feared  the  robbers  who  infested  the  route 
he  was  traversing;  he  feared  that  he  might  slip  and 
flill  into  some  unseen  ditch  or  pitfall  on  the  way,  and 
he  feared,  too,  the  wild  beasts,  which  he  knew  were 
about  him.  By  chance  he  discovered  a  pine  torch,  and 
lighted  it,  and  its  gleams  afforded  him  great  relief.  He 
no  longer  feared  brambles  or  pitfalls,  for  he  could  see 
his  way  before  him.  But  the  dread  of  robbers  and  wild 
beasts  was  still  upon  him,  nor  left  him  till  the  morn- 
ing's dawn,  the  coming  of  the  sun.  Still  he  was  uncer- 
tain of  his  way,  until  he  emerged  from  the  forest  and 
reached  the  cross-roads,  when  peace  returned  unto  his 
heart. 

The  darkness  in  which  the  man  walked  was  the  lack 
of  religious  knowledge.  The  torch  he  discovered  typifies 
God's  precepts,  which  aided  him  on  the  way  until  he 
obtained  the  blessed  sunlight,  compared  to  God*s  holy 
word,  the  Bible.  Still,  while  man  is  in  the  forest  (the 
world),  he  is  not  entirely  at  peace;  his  heart  is  weak, 
and  he  may  lose  the  right  path ;  but  when  he  reaches 
the  cross-roads  (death),  then  may  we  proclaim  him 
truly  righteous,  and  exclaim, 

"A  good  name  is  more  fragrant  than  rich  perfume, 
and  the  day  of  death  is  better  than  the  day  of  one's 
birth." 

Rabbi  Jochanan,  the  son  of  Broka,  and  Rabbi  Elea- 
zer,  the  son  of  Chismah,  visited  their  teacher,  Rabbi 
Josah,  and  he  said  to  them, 

"What  is  the  news  at  the  college;  what  is  going  on?" 

"Nay,"  they  answered,  "we  are  thy  scholars;  it  is 
for  thee  to  speak,  for  us  to  listen." 

"Nevertheless,"  replied  Rabbi  Josah,  "no  day  passes 


270  SELECTIONS    FROM    THE    TALMUD. 

without  some  occurrence  of  note  at  the  college.  Who 
lectured  today?" 

"Rabbi  Eleazer,  the  son  of  Azarjah." 

"And  what  was  his  subject?" 

"He  chose  this  verse  from  Deuteronomy,"  replied  the 
scholar : 

"  'Assemble  the  people  together,  the  men,  the  women, 
and  the  children  ;'  and  thus  he  expounded  it : 

"'The  men  came  to  learn,  the  women  to  listen;  but 
wherefore  the  children  ?  In  order  that  those  who 
brought  them  misrht  receive  a  reward  for  trainino;  their 

C  CD  O 

children  in  the  fear  of  the  Lord.' 

"  He  also  expounded  the  verse  from  Ecclesiastes, 

"'The  words  of  the  wise  are  like  goads,  and  like 
nails  fastened  (are  the  words  of)  the  men  of  the  assem- 
blies, which  are  given  by  one  shepherd.' 

"'  Why  is  the  law  of  God  compared  to  a  goad  ?'  he 
said.  '  Because  the  goad  causes  the  ox  to  draw  the  fur- 
row strai<2;ht,  and  the  straisfht  furrow  brino;s  forth  a 
plenty  of  good  food  for  tlie  life  of  man.  So  does  the 
law  of  God  keep  man's  heart  straight,  that  it  may  pro- 
duce good  food  to  provide  for  the  life  eternal.  But  lest 
thou  shouldst  say,  "The  goad  is  movable,  so  therefore 
must  the  law  be,"  it  is  also  written,  "«s  nails,'"  and  like- 
wise, as  '•'•  nails  fastened"  lest  thou  shouldst  argue  that 
nails  pounded  into  wood  diminish  from  sight  with  each 
stroke,  and  that  therefore  by  this  comparison  God's  law 
would  be  liable  to  diminution  also.  No;  as  a  nail  fas- 
tened OY  i^lanted^  as  a  tree  is  planted  to  bring  forth  fruit 
and  multiply. 

" '  The  men  of  assemblies  are  those  who  gather  in 
numbers  to  study  the  law.  Frequently  controversies 
arise  among  them,  and  thou  mightest  say,  "With  so 
many  differing  opinions  how  can  I  settle  to  a  study  of 


THE    LAW    AND    ITS    STUDY.  271 

the  law  ?"  Thy  answer  is  written  in  the  words  ivhicJi 
are  given  hy  one  slieplierd.  From  one  God  have  all  the 
laws  proceeded.  Therefore  make  thy  ears  as  a  sieve, 
and  incline  thy  heart  to  possess  all  these  words.' " 

Then  said  Rabbi  Josah,  "  Happy  the  generation 
which  Rabbi  Eleazer  tenches." 

The  sages  of  the  academy  in  Jabnah  expressed  their 
regard  for  all  human  beings,  learned  and  unlearned,  in 
this  manner : 

"I  am  a  creature  of  God  and  so  is  my  neighbor.  He 
may  prefer  to  labor  in  the  country;  I  prefer  a  calling  in 
the  city.  I  rise  early  for  my  personal  benefit ;  he  rises 
early  to  advance  his  own  interests.  As  he  does  not  seek 
to  supplant  me,  I  should  be  careful  to  do  naught  to  in- 
jure his  business.  Shall  I  imagine  that  I  am  nearer  to 
God  because  my  profession  advances  the  cause  of  learn- 
ing and  his  does  not?  No.  Whether  we  accomplish 
much  good  or  little  good,  the  Almighty  will  reward  us 
in  accordance  with  our  righteous  intentions." 

Abaygeh  offered  the  following  as  his  best  advice  : 

'' .  .  .  Let  him  be  also  afiable  and  disposed  to  foster 
kindly  feelings  between  all  people ;  by  so  doing  he  will 
gain  for  himself  the  love  both  of  the  Creator  and  His 
creatures." 

Rabba  alwaj^s  said  that  the  possession  of  wisdom  and 
a  knowledge  of  the  law  necessarily  lead  to  penitence 
and  good  deeds.  "  For,"  said  he,  "  it  would  be  useless 
to  acquire  great  learning  and  the  mastery  of  biblical  and 
traditional  law  and  act  irreverently  towards  one's  par- 
ents, or  towards  those  superior  on  account  of  age  or 
more  extensive  learning." 

"  The  fear  of  the  Lord  is  the  beginning  of  wisdom  ;  a 


272  SELECTIONS    FROM    THE    TALMUD. 

good  understanding  have  all  those  who  do  God's  com- 
mands." 

Rabba  said,  "  Holy  Writ  does  not  tell  us  that  to  study 
God's  commands  shows  a  good  understanding,  but  to  do 
them.  We  must  learn,  however,  before  we  can  be  able 
to  perform ;  and  he  who  acts  contrarj^  through  life  to 
the  teachings  of  the  Most  High  had  better  never  have 
been  born." 

"  The  wise  man  is  in  his  smallest  actions  great :  the 
fool  is  in  his  greatest  actions  small." 

A  pupil  once  inquired  of  his  teacher,  "  What  is  real 
wisdom?"  The  teacher  replied,  "To  judge  liberally, 
to  think  purely,  and  to  love  thy  neighbor."  Another 
teacher  answered,  "  The  greatest  wisdom  is  to  know 
thyself." 

"Beware  of  conceit  and  pride  of  learning;  learn  thy 
tongue  to  utter,  'I  do  not  know.'" 

If  a  man  devotes  himself  to  study,  and  becomes 
learned,  to  the  delight  and  gratification  of  his  teachers, 
and  yet  is  modest  in  conversation  with  less  intelligent 
people,  honest  in  his  dealings,  truthful  in  his  daily 
walks,  the  people  say,  "  Happy  is  the  father  who 
allowed  him  to  study  God's  law ;  happy  the  teachers 
who  instructed  him  in  the  ways  of  truth ;  how  beautiful 
are  his  ways;  how  meritorious  his  deeds!  Of  such  an 
one  the  Bible  says,  '  He  said  to  me,  Thou  art  my  ser- 
vant; oh,  Israel,  through  thee  am  I  glorified.'" 

But  when  a  man  devotes  himself  to  study,  and  be- 
comes learned,  yet  is  disdainful  with  those  less  educated 
than  himself,  and  is  not  particular  in  his  dealings  with 
his  fellows,  then  the  people  say  of  him,  "  Woe  to  the 
father  who  allowed  him  to  study  God's  law ;  woe  to 
those  who  instructed  him ;  how  censurable  is  his  con- 


THE    LAW    AND    ITS    STUDY.  273 

duct ;  how  loathsome  are  his  ^va3^s  !  'Tis  of  such  a 
one  the  Bible  says,  'And  from  his  country  the  people 
of  the  Lord  departed  '  " 

When  souls  stand  at  the  judgment-seat  of  God,  the 
poor,  the  rich,  and  the  wicked,  each  are  severally  asked 
what  excuse  they  can  offer  for  not  having  studied  the 
law.  If  the  poor  man  pleads  his  povertj^  he  is  re- 
minded of  Hillel.  Though  Hillel's  earnings  were  small 
he  gave  half  each  day  to  gain  admittance  to  the  col- 
lege. 

When  the  rich  man  is  questioned,  and  answers  that 
the  care  of  his  fortune  occupied  his  time,  he  is  told  that 
Kabbi  Eleazer  possessed  a  thousand  forests  and  a  thou- 
sand ships,"  and  yet  abandoned  all  the  luxuries  of 
wealth,  and  journeyed  from  town  to  town  searching  and 
expounding  the  law. 

When  the  wicked  man  pleads  temptation  as  an  ex- 
cuse for  his  evil  course,  he  is  asked  if  he  has  been  more 
tempted  than  Joseph,  more  cruelly  tried  than  he  was, 
with  good  or  evil  fortune. 

Yet  though  we  are  commanded  to  study  God's  law, 
we  are  not  to  make  of  it  a  burden ;  neither  are  we  to 
neglect  for  the  sake  of  study  any  other  duty  or  reason- 
able recreation.  "  Why,"  once  asked  a  pupil,  "is  'thou 
shalt  gather  in  thy  corn  in  its  season'  a  Scriptural  com- 
mand ?  Would  not  the  people  gather  their  corn  when 
ripe  as  a  matter  of  course  ?  The  command  is  super- 
fluous." 

"Not  so,"  replied  the  Rabbis  ;  "  the  corn  might  belong 
to  a  man  who  for  the  sake  of  study  w^ould  neglect  work. 
Work  is  holy  and  honorable  in  God*s  sight,  and  He 
would  not  have  men  fail  to  perform  their  daily  duties 
even  for  the  study  of  His  law." 

18 


274  SELECTIONS    FROM    THE    TALMUD. 


Prayer. 

Bless  God  for  the  good  as  well  as  for  the  evil.  When 
you  hear  of  a  death  say,  "  Blessed  is  the  righteous 
Judge." 

Prayer  is  Israel's  only  weapon,  a  weapon  inherited 
from  its  fathers,  a  weapon  proved  in  a  thousand  battles. 
Even  when  the  gates  of  prayer  are  shut  in  heaven, 
those  of  tears  are  open. 

We  read  (Ex.  17  :  11)  that  in  the  contest  with  Am- 
alek,  when  Moses  lifted  up  his  arms  Israel  prevailed. 
Did  Moses's  hands  affect  the  war,  to  make  it  or  to  break 
it?  No;  but  while  the  ones  of  Israel  look  upward  with 
humble  heart  to  the  Great  Father  in  Heaven,  no  evil 
•can  prevail  against  them. 

"And  Moses  made  a  serpent  of  brass  and  put  it  upon 
:a  pole ;  and  it  came  to  pass  that  if  a  serpent  had  bitten 
:any  man,  when  he  beheld  the  serpent  of  brass  he  lived." 
(Numb.  21  :  9.) 

Had  the  brazen  serpent  the  power  of  killing  or  of 
giving  life?  No;  but  while  Israel  looks  upward  to  the 
Great  Father  in  heaven.  He  will  grant  life. 

"  Has  God  pleasure  in  the  meat  and  blood  of  sacri- 
fices?" ask  the  prophets. 

No.  He  has  not  so  much  ordained  as  permitted  them. 
•*'  It  is  for  yourselves,"  He  says ;  "  not  for  me,  that  ye 
offer." 

A  king  had  a  son  whom  he  daily  discovered  carous- 
ing with  dissolute  companions,  eating  and  drinking. 

"Eat  at  my  table,"  said  the  king;  "eat  and  drink,  my 
;Son,  even  as  pleaseth  thee ;  but  let  it  be  at  my  table 
and  not  with  dissolu.te  companions." 

The  people  loved  sacrificing,  and  they  made  offerings 


PRAYER,  275 

to  strange  gods ;  therefore,  God  said  to  them :  "  If  ye 
will  sacrifice,  bring  j-our  offerings  at  least  to  me." 

Scripture  ordains  that  the  Hebrew  slave  who  loves 
his  bondage,  shall  have  his  ears  pierced  against  the 
doorpost.     Why  ? 

Because  that  ear  heard  from  Sinai's  heights  these 
words  :  "  They  are  my  servants ;  they  shall  not  be  sold 
as  bondsmen."  My  servants,  and  not  my  servant's  ser- 
vants ;  therefore,  pierce  the  ear  of  the  one  who  loves 
his  bondage  and  rejects  the  freedom  offered  him. 

He  who  sacrifices  a  whole  offering  shall  be  rewarded 
for  a  whole  offering;  he  who  offers  a  burnt-offering  shall 
have  the  reward  of  a  burnt-offering ;  but  he  who  offers 
humility  to  God  and  man,  shall  receive  as  great  a  reward 
as  though  he  had  offered  all  the  sacrifices  in  the  world. 

The  God  of  Abraham  will  help  the  one  who  appoints 
a  certain  place  to  pray  to  the  Lord. 

Rabbi  Henah  said,  "When  such  a  man  dies  they  will 
say  of  him,  'A  pious  man,  a  meek  man,  hath  died ;  he 
followed  the  example  of  our  father  Abraham.' " 

How  do  we  know  that  Abraham  appointed  a  certain 
place  to  pray  ? 

"Abraham  rose  early  in  the  morning  and  went  to  the 
place  where  he  stood  before  the  Lord." 

Eabbi  Chelboh  said,  "We  should  not  hurry  when  we 
leave  a  place  of  worship." 

"  This,"  said  Abayyeh,  "  is  in  reference  to  leaving  a 
place  of  worship ;  but  we  should  certainly  hasten  on 
our  way  thither,  as  it  is  written,  '  Let  us  know  and 
hasten  to  serve  the  Lord.' " 

Rabbi  Zabid  said,  "When  I  used  to  see  the  Rabbis 
hurrying  to  a  lecture  in  their  desire  to  obtain  good  seats, 
I  thought  to  myself,  '  they  are  violating  the  Sabbath.' 


276  SELECTIONS    FROM    THE    TALMUD. 

When,  however,  I  heard  Rabbi  Tarplion  say,  '  One 
should  always  hasten  to  j)erform  a  commandment  even 
on  the  Sabbath,'  as  it  is  written,  '  They  shall  follow 
after  the  Lord  when  He  roareth  like  a  lion,'  I  hurried 
also,  in  order  to  be  early  in  attendance." 

That  place  wherein  we  can  best  pray  to  God,  is  His 
house ;  as  it  is  written  : 

"  To  listen  to  the  praises  and  prayers  which  Thy  ser- 
vant prays  before  Thee."  Alluding  to  the  service  in  the 
house  of  God. 

Said  Rabin,  the  son  of  Ada,  "  Whence  do  we  derive 
the  tradition,  that  when  ten  men  are  praying  in  the 
house  of  God  the  Divine  Presence  rests  among  them  ? 

"It  is  written,  'God  stands  in  the  assembly  of  the 
mighty.'  That  an  assembly  or  congregation  consists  of 
not  less  than  ten,  we  learn  from  God's  words  to  Moses 
in  regard  to  the  spies  who  were  sent  out  to  view  the 
land  of  Canaan.  '  How  long,'  said  he,  '  shall  indulgence 
be  given  to  this  evil  congregation  ?'  Now  the  spies 
numbered  twelve  men,  but  Joshua  and  Caleb  being  true 
and  faithful,  there  remained  but  ten  to  form  the  '  evil 
congregation.' " 

"  Whence  do  we  derive  the  tradition  that  when  even 
one  studies  the  law,  the  Divine  Presence  rests  with  him?" 

"  It  is  written,  '  In  every  place  where  I  shall  permit 
my  name  to  be  mentioned,  I  will  come  unto  thee  and  I 
will  bless  thee.' " 

Four  biblical  characters  offered  up  their  prayers  in  a 
careless,  unthinking  manner;  three  of  them  God  pros- 
pered ;  the  other  met  with  sorrow.  They  were,  Elea- 
zer,  the  servant  of  Abraham ;  Caleb,  the  son  of  Ye 
Phunneh;  Saul,  the  son  of  Kish,  and  Jephtah  the 
Giladite. 


PRAYER.  277 

Eleazer  prayed,  "  Let  it  come  to  pass  that  the  maiden 
to  whom  I  shall  say,  '  Let  down  thy  pitcher,  I  pray  thee, 
that  I  may  drink ;'  and  she  shall  say,  '  Drink,  and  to 
thy  camels  also  will  I  give  drink ;'  shall  be  the  one 
Thou  hast  appointed  for  Thy  servant  Isaac." 

Suppose  a  slave  had  appeared  and  answered  all  the 
requirement  which  Eleazer  proposed,  would  Abraham 
and  Isaac  have  been  satisfied  ?  But  God  prospered  his 
mission,  and  "  Rebecca  came  out." 

Caleb  said,  "He  that  will  smite  Kiryath-seplier,  and 
capture  it,  to  him  will  I  give  'Achsah,  my  daughter, 
for  wife."   (Judges  1:12.) 

Would  he  have  given  his  daughter  to  a  slave  or  a 
heathen  ? 

But  God  prospered  him,  and  ''Othniel,  the  son  of 
Kenaz,  Caleb's  younger  brother,  conquered  it,  and  he 
gave  liim  'Achsah,  his  daughter,  for  wife." 

Saul  said,  "And  it  shall  be  that  the  man  who  killeth 
him  (Goliath)  w^ill  the  king  enrich  with  great  riches, 
and  his  daughter  will  he  give  him."   (1  Samuel  17.) 

He  ran  the  same  risk  as  Caleb,  and  God  was  good  to 
him,  also;  and  David,  the  son  of  Jesse,  accomplished 
that  for  which  he  had  prayed. 

Jephtah  expressed  himself  thus :  "If  thou  wilt  indeed 
deliver  the  children  of  Amon  into  my  hand,  then  shall 
it  be  that  whatsoever  cometh  forth  out  of  the  doors  of 
my  house  to  meet  me  when  I  return  in  peace  from  the 
children  of  Amon,  shall  belong  to  the  Lord,  and  I  will 
oifer  it  up  for  a  burnt  offering."   (Judges  11  :  31.) 

Supposing  an  ass,  or  a  dog,  or  a  cat,  had  first  met 
him  upon  his  return,  would  he  have  sacrificed  it  for  a 
burnt  offering?  God  did  not  prosper  this  risk,  and  the 
Bible  says,  "And  Jephtah  came  to  Mizpah  unto  his 
house,  and  behold  his  daughter  came  out  to  meet  him." 


278  SELECTIONS    FROM    THE    TALMUD. 

Said  Rabbi  Simon  ben  Jochai,  "  The  requests  of  three 
persons  were  granted  before  they  had  finished  their 
prayers ;  Eleazer,  Moses,  and  Solomon. 

'^In  regard  to  Eleazer  we  learn,  'And  before  he  had 
yet  finished  speaking  that,  behold  Rebecca  came  out.' 

"  In  regard  to  Moses,  we  find,  '  And  it  came  to  pass 
when  he  had  made  an  end  of  speaking  all  these  words, 
that  the  ground  that  was  under  them  was  cloven  asun- 
der, and  the  earth  opened  her  mouth  and  swallowed 
them.'  "     (Korach  and  his  company.) 

"In  regard  to  Solomon  we  find,  'And  just  when 
Solomon  had  made  an  end  of  praying,  a  fire  came 
down,' "  etc. 

Tlie  Sahhaili. 

Rabbi  Jochanan  said,  in  the  name  of  Rabbi  Joseh, 
"To  tliose  who  delight  in  the  Sabbath  shall  God  give 
inheritance  without  end.  As  it  is  written,  'Then  shalt 
thou  find  delight  in  the  Lord,'  etc.  'And  I  will  cause 
thee  to  enjoy  the  inheritance  of  Jacob,  thy  father.'  Not 
as  it  was  promised  to  Abraham,  'Arise  and  walk 
through  the  land  to.  its  length  and  breadth.'  Not  as  it 
was  promised  to  Isaac,  'I  will  give  thee  all  that  this 
land  contains;'  but  as  it  was  promised  to  Jacob,  'And 
thou  shalt  spread  abroad,  to  the  West,  and  to  the  East, 
to  the  North,  and  to  the  South.' " 

Rabbi  Jehudah  said  that  if  the  Israelites  had  strictly 
observed  the  first  Sabbath,  after  the  command  to  sanc- 
tify the  seventh  day  had  been  given,  they  would  have 
been  spared  captivity;  as  it  is  written,  "And  it  came 
to  pass  on  the  seventh  day,  that  there  went  out  some 
of  the  people  to  gather  (the  Mannah),  but  they  found 
nothing."  And  in  the  next  chapter  we  find,  "  Then 
came  Amalek,  and  fought  with  Israel  in  Rephidim." 


THE    SABBATH.  279 

The  following  is  one  of  the  many  tales  designed 
to  show  that  the  observance  of  the  Sabbath  is  re- 
warded : 

One  Joseph,  a  Jew,  who  honored  the  Sabbath,  had  a 
very  rich  neighbor,  who  was  a  firm  believer  in  astrol- 
ogy. He  was  told  by  one  of  the  professional  astrologers 
that  his  wealth  would  become  Joseph's.  He,  therefore, 
sold  his  estate,  and  bought  with  the  proceeds  a  large 
diamond,  which  he  sewed  in  his  turban,  saying,  "  Jo- 
seph can  never  obtain  this."  It  so  happened,  however, 
that  while  standing  one  day  upon  the  deck  of  a  ship  in 
which  he  was  crossing  the  sea,  a  heavy  wind  arose  and 
carried  the  turban  from  his  head.  A  fish  swallowed 
the  diamond,  and  being  caught  and  exposed  for  sale  in 
the  market,  was  purchased  by  Joseph  to  supply  his 
table  on  the  Sabbath  eve.  Of  course,  upon  opening  it, 
he  discovered  the  diamond. 

Rabbi  Ishmael,  the  son  of  Joshua,  was  asked,  "How 
did  the  rich  people  of  the  land  of  Israel  become  so 
wealthy  ?"  He  answered,  "  They  gave  their  tithes  in 
due  season,  as  it  is  written,  '  Thou  shalt  give  tithes, 
in  order  that  thou  mayest  become  rich.'  "  "  But,"  an- 
swered his  questioner,  "tithes  were  given  to  the  Le- 
vites,  only  while  the  holy  temple  existed.  What  merit 
did  they  possess  while  they  dwelt  in  Babel,  that  they 
became  wealthy  there  also  ?"  "  Because,"  replied  the 
Rabbi,  "  they  honored  the  holy  Law  by  expounding  it." 
"  But  in  other  countries,  where  they  did  not  expound 
the  Law,  how  did  they  deserve  wealth  ?"  "  By  honor- 
ing the  Sabbath,"  was  the  answer. 

Rabbi  Achiya,  the  son  of  Abah,  said,  "  I  sojourned 
once  in  Ludik,  and  was  entertained  by  a  certain 
wealthy  man  on  the  Sabbath  day.  The  table  was 
spread  with  a  sumptuous  repast,  and  the  dishes  were  of 


280  SELECTIONS    FROM    THE    TALMUD. 

silver  and  gold.  Before  making  a  blessing  over  the 
meal  the  master  of  the  house  said,  'Unto  the  Lord  be- 
longeth  the  earth,  with  all  that  it  contains.'  After  the 
blessing  he  said,  '  The  heavens  are  the  heavens  of  the 
Lord,  but  the  earth  hath  he  given  to  the  children  of 
men.'  I  said  to  my  host,  'I  trust  you  will  excuse  me, 
my  dear  sir,  if  I  take  the  liberty  of  asking  you  how  you 
have  merited  this  prosperity  ?'  He  answered,  '  I  was 
formerly  a  butcher,  and  I  always  selected  the  finest 
cattle  to  be  killed  for  the  Sabbath,  in  order  that  the 
people  might  have  the  best  meat  on  that  day.  To  this, 
I  believe  firmly,  I  owe  my  prosperity.'  I  replied, 
'Blessed  be  the  Lord,  that  He  hath  given  thee  all 
this.' " 

The  Governor  Turnusrupis  once  asked  Rabbi  Akiba, 
"What  is  this  day  you  call  the  Sabbath  more  than  any 
other  day?"  The  Rabbi  responded,  "What  art  thou 
more  than  any  other  person  ?"  "  I  am  superior  to  others," 
he  replied,  "  because  the  emperor  has  appointed  me  gov- 
ernor over  them." 

Then  said  Akiba,  "  The  Lord  our  God,  who  is  greater 
than  your  emperor,  has  appointed  the  Sabbath  day  to 
be  holier  than  the  other  days." 

Beautiful  is  the  legend  of  the  Sabbath  eve. 

When  man  leaves  the  synagogue  for  his  home  an 
angel  of  good  and  an  angel  of  evil  accompany  him.  If 
he  finds  the  table  spread  in  his  house,  the  Sabbath 
lamps  lighted,  and  his  wife  and  children  in  festive  gar- 
ments ready  to  bless  the  holy  day  of  rest,  then  the  good 
angel  says  : 

"  May  the  next  Sabbath  and  all  thy  Sabbaths  be  like 
this.  Peace  unto  tliis  dwelling,  peace ;"  and  the  angel 
of  evil  is  forced  to  say,  "Amen  !" 

But  if  the  house  is  not  ready,  if  no  preparations  have 


REWARDS    AND    PUNISHMENTS.  281 

been  made  to  greet  the  Sabbath,  if  no  heart  within  the 
dwelling  has  sung,  "Come,  my  beloved,  to  meet  the 
bride;  the  presence  of  the  Sabbath  let  us  receive;"  then 
the  angel  of  evil  speaks  and  says  : 

"  May  all  thy  Sabbaths  be  like  this ;"  and  the  weep- 
ing angel  of  goodness,  responds,  "Amen  !" 

Rewards  and  Punishmerds. 

Samson  sinned  against  the  Lord  through  his  eyes, 
as  it  is  written,  "  I  have  seen  a  woman  of  the  daughters 
of  the  Philistines.  .  .  .  This  one  take  for  me,  for 
she  pleaseth  in  my  eyes''  (Judges  14:3).  Therefore 
through  his  eyes  was  he  punished,  as  it  is  written,  "And 
the  Philistines  seized  him,  and  put  out  his  eyes." 

Abshalom  was  proud  of  his  hair.  "And  like  Ab- 
shalom  there  w\as  no  man  as  handsome  in  all  Israel,  so 
that  he  w^as  greatly  praised ;  from  the  sole  of  liis  foot 
up  to  the  crown  of  his  head  there  w\as  no  blemish  on 
him.  And  when  he  shaved  off  the  hair  of  his  head, 
and  it  was  at  the  end  of  every  year  that  he  shaved  it 
off',  because  it  was  too  lieavy  on  him  so  that  he  had  to 
shave  it  off",  he  weighed  the  hair  of  his  head  at  two 
hundred  shekels  by  the  king's  weight."  Therefore  by 
his  hair  was  he  hanged. 

Miriam  waited  for  Moses  one  hour  (when  he  was  in 
the  box  of  bulrushes).  Therefore  the  Israelites  'waited 
for  Miriam  seven  days,  when  she  became  leprous.  "And 
the  people  did  not  set  forward  until  Miriam  was  brought 
in  again." 

Joseph. buried  his  father.  "And  Joseph  went  up  to 
bury  his  father."  There  was  none  greater  among  the 
children  of  Israel  than  Joseph.  Moses  excelled  him 
afterwards,  however;  therefore  we  find,   "And  Moses 


282  SELECTIONS    FROM    THE    TALMUD. 

took  the  bones  of  Joseph  with  him."  But  the  world  has 
seen  none  greater  than  Moses,  therefore  'tis  written, 
"And  He  (God)  buried  him  in  the  valley." 

"When  trouble  and  sorrow  become  the  portion  of 
Israel,  and  the  ftiinthearted  separate  from  their  people, 
two  angels  lay  their  hands  upon  the  head  of  him  who 
withdraws,  saying,  "  This  one  shall  not  see  the  comfort 
of  the  congregation." 

When  trouble  comes  to  the  congregation  it  is  not 
right  for  a  man  to  say,  "  I  wdll  go  home ;  I  will  eat 
and  drink ;  and  things  shall  be  peaceful  to  me ;"  'tis  of 
such  a  one  that  the  holy  book  speaks,  saying,  "  And 
behold  there  is  gladness  and  joy ;  slaying  of  oxen,  and 
killing  of  sheep ;  eating  of  flesh,  and  drinking  of  wine. 
'  Let  us  eat  and  drink,  for  to-morrow  we  must  die.' 
And  it  was  revciiled  in  my  ears  by  the  Lord  of  Hosts; 
surely  the  iniquity  shall  not  be  forgiven  ye  until  ye 
die"  (Isaiah  22:13). 

Our  teacher,  Moses,  always  bore  his  share  in  the 
troubles  of  the  congregation,  as  it  is  written,  "  They 
took  a  stone  and  put  it  under  him"  (Exodus  17  :  12). 
Could  they  not  have  given  him  a  chair  or  a  cushion  ? 
But  then  he  said,  "  Since  the  Israelites  are  in  trouble 
(during  the  war  with  Amalek)  lo,  I  will  bear  ray  part 
with  them,  for  he  who  bears  his  portion  of  the  burden 
will  live  to  enjo}^  the  hour  of  consolation.  Woe  to  the 
one  who  thinks,  'Ah,  well,  I  will  neglect  my  duty; 
who  can  know  whether  I  bear  my  part  or  not ;'  even 
the  stones  of  his  house,  aye  the  limbs  of  the  trees,  shall 
testify  against  him,  as  it  is  written,  '  For  the  stones 
will  cry  from  the  wall,  and  the  limbs  of  the  trees  will 
testify.' " 


TRADES.  283 


Trades. 


Rabbi  Meir  said,  "  When  a  man  teaches  his  son  a 
trade,  he  should  praj  to  the  Possessor  of  the  world,  the 
Dispenser  of  wealth  and  poverty;  for  in  every  trade  and 
pursuit  of  life  both  the  rich  and  the  poor  are  to  be 
found.  It  is  folly  for  one  to  say,  '  This  is  a  bad  trade,  it 
will  not  afford  me  a  living ;'  because  he  will  find  many 
well  to  do  in  the  same  occupation.  Neither  should  a 
successful  man  boast  and  say,  '  This  is  a  great  trade,  a 
glorious  art,  it  has  made  me  wealthy ;'  because  many 
working  in  the  same  line  as  himself  have  found  but 
poverty.  Let  all  remember,  that  everything  is  through 
the  infinite  mercy  and  wisdom  of  God." 

Rabbi  Simon,  the  son  of  Eleazer  said,  "  Hast  thou 
ever  noted  the  fowls  of  the  air  and  beasts  of  the  field 
how  easily  their  maintenance  is  provided  for  them  ;  and 
yet  they  were  only  created  to  serve  me.  Now  should 
not  I  find  a  livelihood  with  even  less  trouble,  for  I  was 
made  to  serve  my  fellow-creatures?  But,  alas!  I  sinned 
against  my  Creator,  therefore  am  I  punished  with  pov- 
erty and  obliged  to  labor." 

Rabbi  Judah  said,  "  Most  mule-drivers  are  cruel. 
They  beat  their  poor  beasts  unmercifully.  Most  camel- 
drivers  are  upright.  They  travel  through  deserts  and 
dangerous  places,  and  have  time  for  meditation  and 
thoughts  of  God.  The  majority  of  seamen  are  religious. 
Their  dail}^  peril  makes  them  so.  The  best  doctors  are 
deserving  of  punishment.  In  the  pursuit  of  knowledge 
they  experiment  on  their  patients,  and  often  with  fiital 
results.  The  best  of  butchers  deserve  to  be  rated  with 
the  Amalekites,  they  are  accustomed  to  blood  and 
cruelty;  as  it  is  written  of  the  Amalekites,  '  How  he  met 


284  SELECTIONS    FROM    THE    TALMUD. 

thee  by  the  way  and  smote  the  hindmost  of  thee,  and 
that  were  feeble  behind  thee,  when  thou  wast  faint  and 
weary.' " 

Death. 

Man  is  born  with  his  hands  clenched ;  he  dies  with 
his  hands  wide  open.  Entering  life  he  desires  to  grasp 
everything;  leaving  the  world,  all  that  he  possessed  has 
slipped  away. 

Even  as  a  fox  is  man ;  as  a  fox  which  seeing  a  fine 
vineyard  lusted  after  its  grapes.  But  the  palings  were 
placed  at  narrow  distances,  and  the  fox  was  too  bulky 
to  creep  between  them.  For  three  days  he  fasted,  and 
when  he  had  grov^^n  thin  he  entered  into  the  vineyard. 
He  feasted  upon  the  grapes,  forgetful  of  the  morrow,  of 
all  things  but  his  enjoj^ment;  and  lo,  he  had  again 
grown  stout  and  was  unable  to  leave  the  scene  of  his  feast. 
So  for  three  days  more  he  fasted,  and  when  he  had  again 
grown  thin,  he  passed  through  the  palings  and  stood 
outside  the  vineyard,  meagre  as  when  he  entered. 

So  with  man ;  poor  and  naked  he  enters  the  world, 
poor  and  naked  does  he  leave. 

Very  expressive  is  the  legend,  one  of  many  woven 
around  the  name  of  Alexander. 

lie  wandered  to  the  gates  of  Paradise  and  knocked 
for  entrance. 

"Who  knocks?"  demanded  the  guardian  angel. 

"  Alexander." 

"Who  is  Alexander?" 

"  Alexander — the  Alexander — Alexander  the  Great — 
the  conqueror  of  the  world." 

''We  know  him  not,"  replied  the  angel;  "this  is  the 
Lord's  gate,  only  the  righteous  enter  here." 

Alexander  begged  for  something  to  prove  that  he  had 


DEATH, 


285 


readied  the  gates  of  Paradise,  and  a  small  piece  of  a 
skull  was  given  to  him.  He  showed  it  to  his  wise  men, 
who  placed  it  in  one  scale  of  a  balance.  Alexander  poured 
gold  and  silver  into  the  other  scale,  but  the  small  bone 
weighed  heavier ;  he  poured  in  more,  added  his  crown 
jewels,  his  diadem  ;  but  still  the  bone  outweighed  them 
all.  Then  one  of  the  wise  men,  taking  a  grain  of  dust 
from  the  ground  placed  that  upon  the  bone,  and  lo,  the 
scale  flew  up. 

The  bone  was  that  which  surrounds  the  eye  of  man ; 
the  eye  of  man  which  naught  can  satisfy  save  the  dust 
which  covers  it  in  the  grave. 

When  the  righteous  dies  'tis  earth  that  meets  with 
loss.  The  jewel  w^ill  ever  be  a  jewel,  but  it  has  passed 
from  the  possession  of  its  former  owner.  Well  may  the 
loser  weep. 

Life  is  a  passing  shadow,  say  the  Scriptures.  The 
shadow  of  a  tower  or  a  tree ;  the  shadow  which  prevails 
for  a  time?  No;  even  as  the  shadow^  of  a  bird  in  its 
flight,  it  passeth  from  our  siglit,  and  neither  bird  nor 
shadow  remains. 

Funeral  Sermon  over  a  dead  Rahh'i. 

"■  My  lover  goes  down  into  his  garden,  to  the  beds  of 
spices,  to  wander  about  in  the  garden  and  pluck  roses." 
(Song  of  Songs.) 

The  world  is  the  garden  of  my  lover,  and  he  my 
lover  is  the  King  of  kings.  Like  a  bed  of  fragrant  spices 
is  Israel,  the  sweet  savor  of  piety  ascends  on  high,  the 
perfume  of  learning  lingers  on  the  passing  breeze,  and 
the  bed  of  beauty  is  fenced  round  by  gentle  peace.  The 
plants  flourish  and  put  forth  leaves,  leaves  giving  grate- 


286  SELECTIONS    FROM    THE    TALMUD. 

ful  shelter  to  those  who  suffer  from  the  heats  and  dis- 
appointment of  life,  and  my  lover  seeking  the  most 
beautiful  blossoms,  plucks  the  roses,  the  students  of  the 
law,  whose  belief  is  their  delight. 

When  the  devouring  flames  seize  upon  the  cedar, 
shall  not  the  lowly  hyssop  fear  and  tremble  ?  When 
anglers  draw  the  great  leviathan  from  his  mighty  deeps, 
what  hope  have  the  fish  of  the  shallow  pond  ?  When 
the  fishing-line  is  dropped  into  the  dashing  torrent,  can 
they  feel  secure,  the  waters  of  the  purling  brook  ? 

Mourn  for  those  who  are  left ;  mourn  not  for  the  one 
taken  by  God  from  earth.  He  has  entered  into  the 
eternal  rest,  while  we  are  bowed  with  sorrow. 


III. 

INCIDENTS    IN    THE    LIVES    OF    THE    RABBIS. 

Rabbi  Aklba. 

It  is  man's  duty  to  thank  God  for  the  occurrence  of 
evil  even  as  for  the  occurrence  of  good,  as  it  is  written, 
"And  thou  shalt  love  the  Lord  thy  God  with  all  thy 
heart,  with  all  thy  soul,  and  with  all  thy  might. 

"  With  all  thy  heart."  With  thy  propensities  towards 
good  and  towards  evil. 

'•With  all  thy  soul."  Even  though  He  should  de- 
mand thy  life. 

"  With  all  thy  might."  All  thy  personal  possessions. 
No  matter  what  measure  be  meted  to  thee,  for  good  and 
for  evil,  be  sincerely  thankful. 


RABBI    AKIBA.  287 

Rabbi  Akiba  was  once  travelling  through  the  country, 
and  he  had  with  him  an  ass,  a  rooster,  and  a  lamp. 

At  nightfall  he  reached  a  village  where  he  sought 
shelter  for  the  night  without  success. 

"All  that  God  does  is  done  well,"  said  the  Eabbi, 
and  proceeding  towards  the  forest  he  resolved  to  pass 
the  night  there.  He  lit  his  lamp,  but  the  wind  ex- 
tinguished it.  "All  that  God  does  is  done  well,"  he 
said.  The  ass  and  the  rooster  were  devoured  by  wild 
beasts;  yet  still  he  said  no  more  than  "All  that  God 
does  is  well  done." 

Next  day  he  learned  that  a  troop  of  the  enemy's 
soldiers  had  passed  through  the  forest  that  night.  If 
the  ass  had  brayed,  if  the  rooster  had  crowed,  or  if  the 
soldiers  had  seen  his  light  he  would  surely  have  met 
with  death,  therefore  he  said  again,  "All  that  God  does 
is  done  well." 

It  happened  once  when  Rabbi  Gamliel,  Rabbi  Eleazer, 
the  son  of  Azaria,  Rabbi  Judah,  and  Rabbi  Akiba  were 
walking  together,  they  heard  the  shouts  and  laughter 
and  joyous  tones  of  a  multitude  of  people  at  a  distance. 
Four  of  the  Rabbis  wept ;  but  Akiba  laughed  aloud. 

"Akiba,"  said  the  others  to  him,  "wherefore  laugh? 
These  heathens  who  worship  idols  live  in  peace,  and 
are  merry,  while  our  holy  city  lies  in  ruins;  weep,  do 
not  laugh." 

"  For  that  very  reason  I  laugh,  and  am  glad,"  an- 
swered Rabbi  Akiba.  "  If  God  allows  those  who  trans- 
gress His  will  to  live  happily  on  earth,  how  infinitely 
great  must  be  the  happiness  which  He  has  stored  up  in 
the  world  to  come  for  those  who  observe  His  com- 
mands." 

Upon  another  occasion  these  same  Rabbis  went  up  to 


288  SELECTIONS    FROM    THE    TALMUD. 

Jerusalem.  When  they  reached  Mount  Zophini  and 
saw  the  desolation  about  them  they  rent  their  gar- 
ments, and  when  they  reached  the  spot  where  the  Tem- 
ple had  stood  and  saw  a  fox  run  out  from  the  very  site 
of  the  holy  of  holies  four  of  them  wept  bitterly ;  but 
again  Rabbi  Akiba  appeared  merry.  His  comrades 
again  rebuked  him  for  this,  to  them,  unseemly  state  of 
feeling. 

"Ye  ask  me  why  I  am  merry,"  said  he;  "come 
now,  tell  me  why  ye  weep  ?" 

"  Because  the  Bible  tells  us  that  a  stranger  (one  not 
descended  from  Aaron)  who  approaches  the  holy  of 
holies  shall  be  put  to  death,  and  now  behold  the  foxes 
make  of  it  a  dwelling-place.  Why  should  w^e  not 
weep  : 

"Ye  weep,"  returned  Akiba,  "from  the  very  reason 
which  causes  my  heart  to  be  glad.  Is  it  not  written, 
'  And  testify  to  me,  ye  faithful  witnesses,  Uriah,  the 
priest,  and  Zachariah,  the  son  of  Berachiahu?'  Now 
what  hath  Uriah  to  do  w^ith  Zachariah  ?  Uriah  lived 
during  the  existence  of  the  first  Temple,  and  Zachariah 
during  the  second.  Know  ye  not  that  the  prophecy  of 
Uriah  is  compared  to  the  prophecy  of  Zachariah.  From 
Uriah's  prophecy  we  find,  '  Therefore  for  your  sake  Zion 
will  be  ploughed  as  is  a  field,  and  Jerusalem  will  be  a 
desolation,  and  the  mount  of  Zion  shall  be  as  a  forest;' 
and  in  Zachariah  we  find,  '  They  will  sit,  the  old  men 
and  women,  in  the  streets  of  Jerusalem  ?'  Before  the 
prophec}^  of  Uriah  was  accomplished  I  might  have 
doubted  the  truth  of  Zachariah's  comforting  words  ;  but 
now  that  one  has  been  accomplished,  I  feel  assured  that 
the  promises  to  Zachariah  will  also  come  to  pass,  there- 
fore am  I  glad." 


KABBI    AKIBA.  289 

"  Thy  words  comfort  us,  Akiba,"  answered  his  com- 
panions.    "  May  God  ever  provide  us  comfort." 

Still  another  time,  when  Rabbi  Eleazer  Avas  very  sick 
and  his  friends  and  scholars  were  weeping  for  him, 
Rabbi  Akiba  appeared  happy,  and  asked  them  why  they 
wept.  ''  Because,"  they  replied,  "  our  beloved  Rabbi  is 
lying  between  life  and  death."  "  Weep  not,  on  the 
contrary  be  glad  therefor,"  he  answered.  "If  his  wine 
did  not  grow  sour,  if  his  flag  was  not  stricken  down,  I 
might  think  that  on  earth  he  received  the  reward  of 
his  righteousness ;  but  now  that  I  see  my  teacher  suf- 
fering for  what  evil  he  may  have  committed  in  this 
world,  I  rejoice.  He  hath  taught  us  that  the  most 
righteous  among  us  commits  some  sin,  therefore  in  the 
world  to  come  he  will  have  peace." 

While  Rabbi  Eleazer  was  sick,  the  four  elders.  Rabbi 
Tarphon,  Rabbi  Joshua,  Rabbi  Eleazer,  the  son  of  Azo- 
ria,  and  Rabbi  Akiba,  called  upon  him. 

"Thou  art  better  to  Israel  than  the  raindrops  to 
earth,  for  the  raindrops  are  for  this  world  only,  whilst 
thou,  my  teacher,  have  helped  the  ripening  of  fruit  for 
this  world  and  the  next,"  said  Rabbi  Tarphon. 

"Thou  art  better  to  Israel  than  the  sun,  for  the  sun 
is  for  this  world  alone ;  thou  hast  given  light  for  this 
world  and  the  next,"  said  Rabbi  Joshua. 

Then  spoke  Rabbi  Eleazer,  the  son  of  Azoria, 

"Thou  art  better  to  Israel,"  said  he,  "than  father 
and  mother  to  man.  They  bring  him  into  the  world, 
but  thou,  my  teacher,  showest  him  the  way  into  the 
world  of  immortality." 

Then  said  Rabbi  Akiba, 

"It  is  well  that  man  should  be  afflicted,  for  his  dis- 
tresses atone  for  his  sins." 

19 


290  SELECTIONS    FROM    THE    TALMUD. 

"Does  the  Bible  make  such  an  assertion,  Akiba?" 
asked  his  teacher. 

"Yes,"  answered  Akiba.  "'Twelve  years  old  was 
Manassah  when  he  became  king,  and  fifty-and-five 
years  did  he  reign  in  Jerusalem,  and  he  did  what  w^as 
evil  in  the  eyes  of  the  Lord'  (Kings).  Now  how  was 
this  ?  Did  Hezekiah  teach  the  law  to  the  whole  world 
and  not  to  his  son  Manassah  ?  Assuredly  not ;  but 
Manassah  paid  no  attention  to  his  precepts,  and  ne- 
glected the  word  of  God  until  he  was  afflicted  with 
bodily  pain,  as  it  is  written  (Chron.  33  :  10).  'And  the 
Lord  spoke  to  Manassah  and  to  his  people,  but  they 
listened  not,  wherefore  the  Lord  brought  over  them  the 
captains  of  the  armies  belonging  to  the  king  of  Assyria, 
and  they  took  Manassah  prisoner  with  chains,  and 
bound  him  with  fetters,  and  led  him  off  to  Babylon;  and 
when  he  was  in  distress  he  besought  the  Lord  his  God, 
and  humbled  himself  greatly  before  the  God  of  his 
fathers.  And  he  prayed  to  Him,  and  He  permitted 
Himself  to  be  entreated  by  him  and  heard  his  suppli- 
cation, and  brought  him  back  to  Jerusalem  unto  his 
kingdom.  Then  did  Manassah  feel  conscious  that  the 
Lord  is  indeed  the  (true)  God.' 

"Now  what  did  the  king  of  Assyria  to  Manassah? 
He  placed  him  in  a  copper  barrel  and  had  a  fire  kindled 
beneath  it,  and  while  enduring  great  torture  of  his  body, 
Manassah  was  further  tortured  in  his  mind.  '  Shall  I 
call  upon  the  Almighty  ?'  he  thought.  'Alas  !  His  anger 
burns  against  me.  To  call  upon  my  idols  is  to  call  in 
vain, — alas,  alas,  wdiat  hope  remains  to  me !' 

"  He  prayed  to  the  greatest  of  his  idols,  and  waited 
in  vain  for  a  reply.  He  called  to  the  lesser  gods,  and 
remained  unanswered.  Then  with  trembling  heart  he 
addressed  the  great  Eternal. 


RABBI    AKIBA.  291 

"'0  Eternal!  God  of  Abraham,  Isaac,  and  Jacob, 
and  their  descendants,  the  heavens  and  the  earth  are 
the  works  of  Thy  hand.  Thou  didst  give  to  the  sea  a 
shore,  controlling  with  a  word  the  power  of  the  mighty 
deep.  Thou  art  merciful  as  Thou  art  great,  and  Thou 
hast  promised  to  accept  the  repentance  of  those  who 
return  to  Thee  with  upright  hearts.  As  numerous  are 
my  sins  as  the  sands  which  cover  the  seashore.  I 
have  done  evil  before  Thee,  committing  abominations 
in  Thy  presence  and  acting  wickedly.  Bound  with 
fetters  I  come  before  Thee,  and  on  my  knees  I  entreat 
Thee,  in  the  name  of  Thy  great  attributes  of  mercy,  to 
compassionate  my  suffering  and  my  distress.  Pardon 
me,  oh  Lord,  forgive  me.  Do  not  utterly  destroy  me 
because  of  my  transgressions.  Let  not  my  punishment 
eternally  continue.  Though  I  am  unworthy  of  Thy 
goodness,  0  Lord,  yet  save  me  in  Thy  mercy.  Hence- 
forth will  I  praise  Thy  name  all  the  days  of  my  life,  for 
all  Thy  creatures  delight  in  praising  Thee,  and  unto 
Thee  is  the  greatness  and  the  goodness  forever  and 
ever,  Sehah !' 

"God  heard  this  prayer,  even  as  it  is  written,  'And 
He  permitted  Himself  to  be  entreated  by  him,  and 
brought  him  back  to  Jerusalem  unto  his  kingdom.' " 

"  From  which  we  may  learn,"  continued  Akiba, 
"  that  affliction  is  an  atonement  for  sin." 

Said  Rabbi  Eleazer,  the  great,  "It  is  commanded 
'  thou  shalt  love  the  Lord  thy  God  with  all  thy  soul 
and  with  all  that  is  loved  by  thee.' 

"Does  not  'with  all  thy  soul'  include  'with  all  that 
is  loved  by  thee  ?' 

"  Some  people  love  themselves  more  than  they  love 
their  money;    to   them   'tis  said,  'with   all  thy  soul; 


292  SELECTIONS    FROM    THE    TALMUD. 

while  for  those  who  love  their  money  more  than  them- 
selves the  commandment  reads,  '  with  all  that  is  loved 
by  thee.' " 

But  Rabbi  Akiba  always  expounded  the  words,  '^witli 
all  thy  soul,"  to  mean  "even  though  thy  life  be  de- 
manded of  thee." 

When  the  decree  was  issued  forbidding  the  Israelites 
to  study  the  law,  what  did  Rabbi  Akiba  ? 

He  installed  many  congregations  secretly,  and  in  se- 
cret lectured  before  them. 

Then  Papus,  the  son  of  Juda,  said  to  him, 

"Art  not  afraid,  Akiba?  Thy  doings  may  be  dis- 
covered, and  thou  wilt  be  punished  for  disobeying  the 
decree." 

"Listen,  and  I  will  relate  to  thee  a  parable,"  an- 
swered Akiba.  "A  fox,  walking  by  the  river  side, 
noticed  the  fishes  therein  swimming  and  swimming  to 
and  fro,  never  ceasing;  so  he  said  to  them,  '  Why  are 
ye  hurrying,  what  do  ye  fear?' 

"  '  The  nets  of  the  angler,'  they  replied. 

" '  Come,  then,'  said  the  fox,  '  and  live  with  me  on 
dry  land.' 

"  But  the  fishes  laughed. 

"  '  And  art  thou  called  the  wisest  of  the  beasts  ?'  they 
exclaimed ;  '  verily  thou  art  the  most  foolish.  If  we 
are  in  danger  even  in  our  element,  how  much  greater 
would  be  our  risk  in  leaving  it.' 

"  It  is  the  same  with  us.  We  are  told  of  the  law  that 
it  is  '  our  life  and  the  prolongation  of  our  days.'  This 
is  it  when  things  are  peaceful  with  us ;  how  much 
greater  is  our  need  of  it  then  in  times  like  these  ?" 

It  is  said  that  it  was  but  shortly  after  this  when  Rabbi 
Akiba  was  imprisoned  for  teaching  the  law,  and  in  the 


ELISHAH    BEN    ABUYAH.  293 

prison  in  which  he  was  incarcerated  he  found  Papus, 
who  had  been  condemned  for  some  other  offence. 

Rabbi  Akiba  said  to  him, 

"Papus,  what  brought  thee  here?" 

And  Pap  us  replied, 

"  Joj.  joy,  to  thee,  that  thou  art  imprisoned  for  study- 
ing God's  haw ;  but  woe,  woe  is  mine  that  I  am  here 
through  vanity." 

When  Rabbi  Akiba  was  led  forth  to  execution,  it  was 
just  at  the  time  of  the  morning  service. 

" '  Hear,  oh  Israel !  the  Lord  our  God,  the  Lord  is 
one,' "  he  exclaimed  in  a  loud  and  firm  voice. 

The  torturers  tore  his  flesh  with  pointed  cards,  yet  still 
he  repeated,  "  The  Lord  is  one." 

"Always  did  I  say,"  he  continued,  "  that  Svith  all  thy 
soul,'  meant  even  though  life  should  be  demanded  of 
thee,  and  I  wondered  whether  I  should  ever  be  able  to 
so  observe  it.  Now  see,  to-day,  I  do  so ;  '  the  Lord  is 
one.' " 

With  these  words  he  died. 

Happy  art  thou.  Rabbi  Akiba,  that  thy  soul  went  out 
in  purity,  for  the  happiness  of  all  futurity  is  thine. 

Elishali  hen  Ahuyah. 

Elishah  ben  Abuyah,  a  most  learned  man,  became  in 
after-life  an  apostate.  Rabbi  Meir  had  been  one  of  his 
pupils,  and  he  never  failed  in  the  great  love  which  he 
bore  for  his  teacher. 

It  happened  upon  one  occasion  when  Rabbi  Meir  was 
lecturing  in  the  college,  that  some  students  entered  and 
said  to  him : 

"  Thy  teacher,  Elishah,  is  riding  by  on  horseback  on 
this  holy  Sabbath  day ' 


294  SELECTIONS    FROM    THE    TALMUD. 

Rabbi  Meir  left  the  college,  and  overtaking  Elishah 
walked  along  by  his  horse's  side. 

The  latter  saluted  him,  and  asked, 

"  What  passage  of  Scripture  hast  thou  been  expound- 
mg  ( 

"  From  the  book  of  Job,"  replied  Rabbi  Meir.  "  '  The 
Lord  blessed  the  latter  days  of  Job  more  than  the  be- 
ginning.' " 

"And  how  didst  thou  explain  the  verse?"  said  Elishah. 

"  That  the  Lord  increased  his  wealth  twofold." 

''  But  thy  teacher,  Akiba,  said  not  so,"  returned  Eli- 
shah. "  He  said  that  the  Lord  blessed  the  latter  days 
of  Job  with  twofold  of  penitence  and  good  deeds." 

"  How,"  inquired  Rabbi  Meir,  "  wouldst  thou  explain 
the  verse,  '  Better  is  the  end  of  a  thing  than  the  be- 
ginning thereof.'  If  a  man  buys  merchandise  in  his 
youth  and  meets  with  losses,  is  it  likely  that  he  will  re- 
cover his  substance  in  old  age  ?  Or,  if  a  person  studies 
God's  law  in  his  youth  and  forgets  it,  is  it  probable  that 
it  will  return  to  his  memory  in  his  latter  days  ?" 

"  Thy  teacher,  Akiba,  said  not  so,"  replied  Elishah ; 
"he  explained  the  verse,  'Better  is  the  end  of  a  thing 
when  the  beginning  was  good.'  My  own  life  proves 
the  soundness  of  this  explanation.  On  the  day  when  I 
was  admitted  into  the  covenant  of  Abraham,  my  father 
made  a  great  feast.  Some  of  his  visitors  sang,  some  of 
them  danced,  but  the  Rabbis  conversed  upon  God's  wis- 
dom and  His  laws.  This  latter  pleased  my  father,  Abu- 
yah,  and  he  said,  'When  my  son  grows  up  ye  shall  teach 
him  and  he  shall  become  like  yej'  he  did  not  cause  me  to 
study  for  God's  sake  but  only  to  make  his  name  famous 
through  me.  Therefore,  in  my  latter  days  have  I  be- 
come wicked  and  an  apostate ;  and  now,  return  home." 

"  And  wherefore  ?" 


ELISHAH    BEN    ABUYAH.  295 

"  Because,  on  the  Sabbath  day,  thou  art  allowed  to 
go  so  far  and  no  farther,  and  I  have  reckoned  the  dis- 
tance thou  hast  travelled  with  me  by  the  footsteps  of 
my  horse." 

"  If  thou  art  so  wise,"  said  Rabbi  Meir,  "as  to  reckon 
the  distance  I  may  travel  by  the  footsteps  of  thy  horse, 
and  so  particular  for  my  sake,  why  not  return  to  God 
and  repent  of  thy  apostasy  ?" 

Elishah  answered, 

"  It  is  not  in  my  power.  I  rode  upon  horseback  once 
on  the  Day  of  Atonement ;  yea,  when  it  fell  upon  the 
Sabbath,  and  when  I  passed  the  synagogue  I  heard  a 
voice  crying,  '  Return,  oh  backsliding  children,  return 
to  me  and  I  will  return  to  ye ;  except  Elishah,  the  son 
of  Abuyah,  he  knew  his  Master  and  yet  rebelled  against 
Him.'" 

What  caused  such  a  learned  man  as  Elishah  to  turn 
to  evil  ways  ? 

It  is  reported  that  once  while  studying  the  law  in  the 
vale  of  Genusan,  he  saw  a  man  climbing  a  tree.  The 
man  found  a  bird's-nest  in  the  tree,  and  taking  the 
mother  with  the  young  ones  he  still  departed  in  peace. 
He  saw  another  man  who  finding  a  bird's-nest  followed 
the  Bible's  command  and  took  the  young  only,  allowing 
the  mother  to  fly  away;  and  yet  a  serpent  stung  him  as 
he  descended,  and  he  died.  "  Now,"  thought  he,  "  where 
is  the  Bible's  truth  and  promises  ?  Is  it  Jiot  written, 
^  And  the  young  thou  mayest  take  to  thyself,  but  the 
mother  thou  shalt  surely  let  go,  that  it  may  be  w^ell 
with  thee  and  that  thou  mayest  live  many  days.'  Now, 
where  is  the  long  life  to  this  man  who  followed  the  pre- 
cept, while  the  one  who  transgressed  it  is  unhurt  ?" 

He  had  not  heard  how  Rabbi  Akiba  expounded  this 


296  SELECTIONS    FROM    THE    TALMUD. 

verse,  that  the  days  would  be  long  in  the  future  world 
where  all  is  happiness. 

There  is  also  another  reason  given  as  the  cause  for 
Elishah's  backsliding  and  apostasy. 

During  the  fearful  period  of  religious  persecution,  the 
learned  Rabbi  Judah,  whose  life  had  been  passed  in  the 
study  of  the  law  and  the  practice  of  God's  precepts,  was 
delivered  into  the  power  of  the  cruel  torturer.  His 
tongue  was  placed  in  a  dog's  mouth  and  the  dog  bit  it 
off. 

So  Elisha  said,  "  If  a  tongue  which  uttered  naught 
but  truth  be  so  used,  and  a  learned,  wise  man  be  so 
treated,  of  what  use  is  it  to  avoid  having  a  lying  tongue 
and  being  ignorant?  Lo,  if  these  things  are  allowed, 
there  is  surely  no  reward  for  the  righteous,  and  no  res- 
urrection for  the  dead." 

When  Elishah  waxed  old  he  was  taken  sick,  and 
Rabbi  Meir,  learning  of  the  illness  of  his  aged  teacher, 
called  upon  him. 

"  Oh  return,  return  unto  thy  God,"  entreated  Rabbi 
Meir. 

"  What !"  exclaimed  Elishah,  "  return  !  and  could 
He  receive  my  penitence,  the  penitence  of  an  apostate 
who  has  so  rebelled  against  Him  ?" 

"Is  it  not  written,"  said  Meir,  "'Thou  turnest  man 
to  contrition  ?'  (Psalm  90  :  3.)  No  matter  how  the  soul 
of  man  may  be  crushed,  he  can  still  turn  to  his  God 
and  find  relief." 

Elishah  listened  to  these  words,  wept  bitterly  and  died. 
Not  many  years  after  his  death  his  daughters  came, 
poverty  stricken,  asking  relief  from  the  colleges.  "  Re- 
member," said  they,  "  the  merit  of  our  father's  learning, 
not  his  conduct." 


RABBI    SIMON.  297 

The  colleges  listened  to  the  appeal  and  supported  the 
daughters  of  Elishah. 


Rabbi  Simon. 

Rabbi  Judah,  Eabbi  Joseh,  and  Rabbi  Simon  were 
conversing  one  day,  when  Judah  ben  Gerim  entered  the 
apartment  and  sat  down  with  the  three.  Rabbi  Judah 
was  speaking  in  a  complimentary  strain  of  the  Gentiles 
(Romans).  "  See,"  said  he,  ''  how  they  have  improved 
their  cities,  how  beautiful  they  have  made  them,  and 
how  much  they  have  done  for  the  comfort  and  conve- 
nience of  the  citizens ;  bath-houses,  bridges,  fine  broad 
streets,  surely  much  credit  is  due  them." 

"  Nay,"  answered  Rabbi  Simon,  "  all  that  they  have 
done  has  been  from  a  selfish  motive.  The  bridges  brino- 
them  in  a  revenue,  for  all  who  use  them- are  taxed;  the 
bath-houses  are  for  their  personal  adornment — 'tis  all 
selfishness  not  patriotism." 

Judah  ben  Gerim  repeated  these  remarks  to  his 
friends,  and  finally  they  reached  the  ears  of  the  empe- 
ror. He  would  not  allow  them  to  pass  unnoticed.  He 
ordered  that  Judah,  who  had  spoken  well  of  the  nation, 
should  be  advanced  in  honor ;  that  Joseh,  who  had  re- 
mained silent  instead  of  seconding  the  assertions,  should 
be  banished  to  Zipore;  and  that  Simon,  who  had  dis- 
puted the  compliment,  should  be  put  to  death. 

The  latter  with  his  son  fled  and  concealed  himself  in 
the  college  when  this  fiat  became  known  to  him.  For 
some  time  he  remained  there  comparatively  safe,  his 
wife  bringing  his  meals  daily.  But  when  the  officers 
were  directed  to  make  diligent  search  he  became  afraid, 
lest  through  the  indiscretion  of  his  wife  his  place  of  con- 
cealment might  be  discovered. 


298  SELECTIONS    FKOM    THE    TALMUD. 

"  The  mind  of  woman  is  weak  and  unsteady,"  said 
he,  "  perhaps  they  may  question  and  confuse  her,  and 
thus  may  death  come  upon  me." 

So  leaving  the  city,  Simon  and  his  son  took  refuge  in 
a  lonely  cave.  Near  its  mouth  some  fruit  trees  grew, 
supplying  them  with  food,  and  a  spring  of  pure  water 
bubbled  from  rocks  in  the  immediate  vicinity.  For  thir- 
teen years  Rabbi  Simon  lived  here,  until  the  emperor 
died  and  his  decrees  were  repealed.  He  then  returned 
to  the  city. 

When  Rabbi  Phineas,  his  son-in-law,  heard  of  his 
return,  he  called  upon  him  at  once,  and  noticing  an  ap- 
parent neglect  in  the  mental  and  physical  condition  of 
his  relative,  he  exclaimed,  "  Woe,  woe  !  that  I  meet  thee 
in  so  sad  a  condition  !" 

But  Rabbi  Simon  answered, 

"  Not  so ;  happy  is  it  that  thou  findest  me  in  this 
condition,  for  thou  findest  me  no  less  righteous  than 
before.  God  has  preserved  me,  and  my  faith  in  Him, 
and  thus  hereafter  shall  I  explain  the  verse  of  Scrip- 
ture, 'And  Jacob  came  perfect.'  Perfect  in  his  physical 
condition,  perfect  in  his  temporal  condition,  and  perfect 
in  his  knowledge  of  God." 


Antoninus,  in  conversing  with  Rabbi  Judah,  said  to 
him, 

"  In  the  future  world,  when  the  soul  comes  before 
the  Almighty  Creator  for  judgment,  may  it  not  find  a 
plea  of  excuse  for  worldly  wickedness  in  saying,  '  Lo, 
the  sin  is  the  body's;  I  am  now  free  from  the  body;  the 
sins  were  not  mine?'  " 

Rabbi  Judah  answered,  "  Let  me  relate  to  thee  a 
parable.     A  king  had  an  orchard  of  fine  figs,  which  he 


TEACHINGS    OF    THE    RABBIS.  299 

prized  most  highly.  That  the  fruit  might  not  be  stolen 
or  abused,  he  placed  two  watchers  in  the  orchard,  and 
that  they  themselves  might  not  be  tempted  to  partake 
of  the  fruit,  he  chose  one  of  them  a  blind  man,  and 
the  other  one  lame.  But  lo,  when  they  were  in  the 
orchard,  the  lame  man  said  to  his  companion,  'I  see 
very  fine  figs;  they  are  luscious  and  tempting;  carry 
me  to  the  tree,  that  we  may  both  partake  of  them.' 

"So  the  blind  man  carried  the  lame  man,  and  they 
ate  of  the  figs. 

"When  the  king  entered  the  orchard  he  noticed  at 
once  that  his  finest  figs  were  missing,  and  he  asked  the 
watchers  what  had  become  of  them. 

"The  blind  man  answered, 

"  '  I  know  not.  I  could  not  steal  them;  I  am  blind  ; 
I  cannot  even  see  them.' 

"And  the  lame  man  answered, 

"  '  Neither  could  I  steal  them ;  I  could  not  approach 
the  tree.' 

"  But  the  king  was  wise,  and  he  answered, 

"  '  Lo,  the  blind  carried  the  lame,'  and  he  punished 
them  accordingly. 

"  So  is  it  with  us.  The  world  is  the  orchard  in  which 
the  Eternal  King  has  placed  us,  to  keep  watch  and 
ward,  to  till  its  soil  and  care  for  its  fruit.  But  the  soul 
and  body  are  the  man ;  if  one  violates  the  precepts  so 
does  the  other,  and  after  death  the  soul  may  not  say, 
'It  is  the  fault  of  the  body  to  which  I  was  tied  that  I 
committed  sins;'  no,  God  will  do  as  did  the  owner  of 
the  orchard,  as  it  is  written, 

" '  He  shall  call  from  the  heaven  above,  and  to  the 
earth  to  judge  his  people'  (Psalms). 

"  He  shall  call  from  the  'heaven  above,'  which  is  the 


300  SELECTIONS    FROM    THE    TALMUD. 

soul,  and  to  the  'earth  below,'  which  is  the  body,  mix- 
ing with  the  dust  from  whence  it  sprung." 


A  HEATHEN  Said  to  Rabbi  Joshua,  "Thou  believest 
that  God  knows  the  future  ?" 

"Yes,"  replied  the  Rabbi. 

"Then,"  said  the  questioner,  "wherefore  is  it  writ- 
ten, '  The  Lord  said,  I  will  destroy  everything  which  I 
have  made,  because  it  repenteth  me  that  I  have  made 
them  ?'  Did  not  the  Lord  foresee  that  man  would  be- 
come corrupt?" 

Then  said  Rabbi  Joshua,  "  Hast  thou  children  ?" 

"Yes,"  was  the  answer. 

"When  a  child  was  born,  what  didst  thou?" 

"I  made  a  great  rejoicing." 

"What  cause  hadst  thou  to  rejoice?  Dost  thou  not 
know  that  they  must  die  ?" 

"Yes,  that  is  true;  but  in  the  time  of  enjoyment  I 
do  not  think  of  the  future." 

"  So  was  it  with  God,"  said  Rabbi  Joshua.  "  He 
knew  that  men  would  sin  ;  still  that  knowledge  did  not 
prevent  the  execution  of  his  beneficent  purpose  to  create 
them."  

One  of  the  emperors  said  to  Rabon  Gamliel, 

"Your  God  is  a  thief,  as  it  is  written,  '  And  the  Lord 
God  caused  a  deep  sleep  to  fall  upon  Adam,  and  he 
slept.     And  He  took  a  rib  from  Adam.' " 

The  Rabbi's  daughter  said,  "  Let  me  answer  this  as- 
persion. Last  night  robbers  broke  into  my  room,  and 
stole  therefrom  a  silver  vessel ;  but  they  left  a  golden 
one  in  its  stead." 

The  Emperor  replied,  "I  wish  that  such  thieves 
would  come  every  night." 


TEACHINGS    OF    THE    RABBIS.  301 

Thus  was  it  with  Adam ;  God  took  a  rib  from  him, 
but  placed  a  woman  instead  of  it. 


Kabbi  Joshua,  of  Saknin,  said  in  the  name  of  Rabbi 
Levi,  "The  Lord  considered  from  what  part  of  the  man 
he  should  form  woman ;  not  from  the  head,  lest  she 
should  be  proud ;  not  from  the  eyes,  lest  she  should 
wish  to  see  everything ;  not  from  the  mouth,  lest  she 
might  be  talkative ;  nor  from  the  ear,  lest  she  should 
wish  to  hear  everything;  nor  from  the  heart,  lest  she 
should  be  jealous ;  nor  from  the  hand,  lest  she  should 
wish  to  find  out  everything ;  nor  from  the  feet,  in  order 
that  she  might  not  be  a  wanderer ;  only  from  the  most 
hidden  place,  that  is  covered  even  when  a  man  is 
naked ;  namely,  the  rib." 


The  scholars  of  Rabbi  Simon  Ben  Jochai  once  asked 
him, 

"  Why  did  not  the  Lord  give  to  Israel  enough  manna 
to  suffice  them  for  a  year,  at  one  time,  instead  of  meting 
it  out  daily?" 

The  Rabbi  replied, 

"  I  will  answer  ye  with  a  parable.  There  was  once 
a  king  who  had  a  son  to  whom  he  gave  a  certain  yearly 
allowance,  paying  the  entire  sum  for  his  year's  support 
on  one  appointed  day.  It  soon  happened  that  this  day 
on  which  the  allowance  was  due,  was  the  only  day  in 
the  year  when  the  father  saw  his  son.  So  the  king 
changed  his  plan,  and  gave  his  son  each  day  his  main- 
tenance for  that  day  only,  and  then  the  son  visited  his 
father  with  the  return  of  each  day's  sun. 

"  So  was  it  with  Israel ;  each  father  of  a  family,  de- 
pendent upon  the  manna  provided  each  day  by  God's 
bounty,  for  his  support  and  the  support  of  his  family, 


302  SELECTIONS    FROM    THE    TALMUD. 

naturally  had  his  mind  devoted  to  the  Great  Giver  and 
Sustainer  of  life. 

"When  Rabbi  Eleazer  was  sick  his  scholars  visited 
him,  and  said :  "  Rabbi,  teach  us  the  way  of  life,  that 
we  may  inherit  eternity." 

The  Rabbi  answered,  "  Give  honor  to  your  comrades. 
Know  to  whom  you  pray.  Restrain  yoar  children 
from  frivolous  conversation,  and  place  them  among  the 
learned  men,  in  order  that  they  may  acquire  wisdom. 
So  may  you  merit  life  in  the  future  world." 

When  Rabbi  Jochanan  was  sick  his  scholars  also 
called  upon  him.  When  he  beheld  them  he  burst  into 
tears. 

"Rabbi!"  they  exclaimed,  "Light  of  Israel!  The 
chief  pillar!     Why  weep?" 

The  Rabbi  answered,  "  Were  I  to  be  brought  before 
a  king  of  flesh  and  blood,  who  is  here  to-day,  and  to- 
morrow in  the  grave ;  who  may  be  angry  with  me  but 
not  forever;  who  may  imprison  me,  but  not  forever; 
who  may  kill  me,  but  only  for  this  world  ;  whom  I  may 
sometimes  bribe  j*  even  then  I  would  fear.  But  now,  I 
am  to  appear  before  the  King  of  kings,  the  Most  Holy 
One,  blessed  be  He,  who  lives  through  all  eternity.  If 
He  is  wroth,  it  is  forever  ;  if  He  imprisons  me,  it  is  for- 
ever ;  if  He  slays  me,  it  is  for  the  future  world ;  and  I 
can  bribe  Him  neither  with  words  nor  monej^  Not 
only  this,  two  paths  are  before  me,  one  leading  to  pun- 
ishment the  other  to  reward,  and  I  know  not  which 
one  I  must  travel.      Should  I  not  weep  ?" 


The  scholars  of  Rabbi  Johanan,  the  son  of  Zakai, 
asked  of  their  teacher  this  question  : 


TEACHINGS    OF    THE    RABBIS.  303 

• 

"  Wherefore  is  it,  that  according  to  the  law,  the  pun- 
ishment of  a  highwaj^man  is  not  as  severe  as  the  pun- 
ishment of  a  sneak  thief?  According  to  the  Mosaic 
Law,  if  a  man  steals  an  ox  or  a  sheep,  and  kills  it  or 
sells  it,  he  is  required  to  restore  five  oxen  for  the  one 
ox,  and  four  sheep  for  the  one  sheep  (Exodus  21  :  37)  ; 
but  for  the  highwayman  we  find,  'When  he  hath  sinned 
and  is  conscious  of  his  guilt,  he  shall  restore  that  he 
hath  taken  violently  away ;  he  shall  restore  it  and  its 
principal,  and  the  fifth  part  thereof  he  shall  add 
thereto.'  Therefore,  he  who  commits  a  highway  rob- 
bery pays  as  punishment  one-fifth  of  the  same,  while  a 
sneak  thief  is  obliged  to  return  five  oxen  for  one  ox, 
and  four  sheep  for  one  sheep.     Wherefore  is  this  ?" 

"  Because,"  replied  the  teacher,  "  the  highway  robber 
treats  the  servant  as  the  master.     lie  takes  away  vio- 
lently in  the  presence  of  the  servant,  the  despoiled  man, 
and  the  master — God.     But  the  sneak  thief  imagines 
that   God's  eye   is   not  upon   him.     He    acts  secretly, 
thinking  as  the  Psalmist  says,  '  The  Lord  doth  not  see, 
neither  will  the  God  of  Jacob  regard  it'   (Ps.  94  : 5). 
Listen  to  a  parable.     Two  men  made  a  feast.     One  in- 
vited all  the  inhabitants  of  the  city,  and  omitted  invit- 
ing the  king.     The  other  invited  neither  the  king  nor 
his  subjects.    Which  one  deserves  condemnation?    Cer- 
tainly the  one  who  invited  the  subjects  and  not  the 
king.    The  people  of  the  earth  are  God's  subjects.     The 
sneak  thief  fears  their  eyes,  yet  he  does  not  honor  the 
eye  of  the  king,  the  eye  of  God,  which  watches  all  his 
actions." 

Eabbi  Meir  says,  "This  law  teaches  us  how  God  re- 
gards industry.  If  a  person  steals  an  ox  he  must  return 
five  in  its  place,  because  while  the  animal  was  in  his 
unlawful  possession  it  could  not  work  for  its  rio-htful 


304  SELECTIONS    FROM    THE    TALMUD. 

owner.  A  lamb,  however,  does  no  labor,  and  is  not 
profitable  that  way ;  therefore  he  is  only  obliged  to  re- 
place it  fourfold." 

Rabbi  Nachman  dined  with  his  teacher,  Rabbi  Yitz- 
chak,  and,  upon  departing  after  the  meal,  he  said, 
"  Teacher,  bless  me  !" 

"Listen,"  replied  Rabbi  Yitzchak.  "A  traveller  was 
once  journeying  through  the  desert,  and  when  weary, 
hungry,  and  thirsty,  he  happened  upon  an  oasis,  where 
grew  a  fruitful  tree,  wide-branched,  and  at  the  foot  of 
which  there  gushed  a  spring  of  clear,  cool  water. 

"  The  stranger  ate  of  the  luscious  fruit,  enjoying  and 
resting  in  the  grateful  shade,  and  quenching  his  thirst 
in  the  sparkling  water  which  bubbled  merrily  at  his 
feet. 

"When  about  to  resume  his  journey,  he  addressed 
the  tree  and  spoke  as  follows  : 

"  'Oh  gracious  tree,  with  what  words  can  I  bless  thee, 
and  what  good  can  I  wish  thee  ?  I  cannot  wish  thee 
good  fruit,  for  it  is  already  thine ;  the  blessing  of  water 
is  also  thine,  and  the  gracious  shade  thrown  by  thy 
beauteous  branches  the  Eternal  has  already  granted 
thee,  for  my  good  and  the  good  of  those  who  travel  by 
this  way.  Let  me  pray  to  God,  then,  that  all  thy  off- 
spring may  be  goodly  as  thyself.' 

"  So  it  is  with  thee,  my  pupil.  How  shall  I  bless 
thee?  Thou  art  perfect  in  the  law,  eminent  in  the 
land,  respected,  and  blessed  with  means.  May  God 
grant  that  all  thy  offspring  may  prove  goodly  as  thy- 
self." 

A  WISE  MAN,  say  the  Rabbis,  was  Gebiah  ben  Pesisah. 
When  the  children  of  Canaan  accused  the  Israelites  of 


TEACHINGS    OF    THE    RABBIS.  305 

stealing  their  land,  saying,  "  The  land  of  Canaan  is 
ours,  as  it  is  written,  'The  land  of  Canaan  and  its 
boundaries  belong  to  the  Canaanites,' "  and  demanded 
restitution,  Gebiah  offered  to  argue  the  case  before  the 
ruler. 

Said  Gebiah  to  the  Africans,  "  Ye  bring  your  proof 
from  the  Pentateuch,  and  by  the  Pentateuch  will  I  re- 
fute it.  'Cursed  be  Canaan;  a  servant  of  servants 
shall  he  be  unto  his  brethren'  (Gen.  9  :  25).  To  whom 
does  the  property  of  a  slave  belong  ?  To  his  master. 
Even  though  the  land  belonged  to  ye,  through  your 
servitude  it  became  Israel's." 

"Answer  him,"  said  the  ruler. 

The  accusers  asked  for  three  days'  time  to  prepare 
their  reply,  but  at  the  end  of  the  three  days  they  had 
vanished. 

Then  came  the  Egyptians,  saying,  "'God  gave  the 
Israelites  favor  in  the  eyes  of  the  Egyptians,  and  they 
lent  them  gold  and  silver.'  Now  return  us  the  gold 
and  silver  which  our  ancestors  lent  ye." 

Again  Gebiah  appeared  for  the  sages  of  Israel. 

"Four  hundred  and  thirty  years,"  said  he,  "did  the 
children  of  Israel  dwell  in  Egypt.  Come,  now,  pay  us 
the  wages  of  six  hundred  thousand  men  who  worked 
for  ye  for  naught,  and  we  will  return  the  gold  and 
silver." 

Then  came  the  children  of  Ishmael  and  Ketura,  be- 
fore Alexander  of  Mukdon,  saying,  "  The  land  of  Ca- 
naan is  ours,  as  it  is  written,  '  These  are  the  generations 
of  Ishmael,  the  son  of  Abraham ;'  even  as  it  is  written, 
'  These  are  the  generations  of  Isaac,  the  son  of  Abra- 
ham.' One  son  is  equal  to  the  other ;  come,  give  us 
our  share." 

Again  Gebiah  appeared  as  counsel  for  the  sages. 

20 


306  SELECTIONS    FROM    THE    TALMUD. 

"  From  the  Pentateuch,  which  is  your  proof,  will  I 
confound  ye,"  said  he.  "Is  it  not  w^ritten,  'Abraham 
gave  all  that  he  had  to  Isaac,  but  unto  the  sons  of  the 
concubines  that  Abraham  had,  Abraham  gave  gifts.' 
The  man  who  gives  his  children  their  inheritance 
during  his  life  does  not  design  to  give  it  to  them  again 
after  his  death.  To  Isaac  Abraham  left  all  that  he 
had ;  to  his  other  children  he  gave  gifts,  and  sent  them 
away." 


Truly  a  good  man,  say  the  Eabbis,  was  King  Munmaz, 
a  descendant  of  the  Hashmonites.  During  a  period  of 
famine  he  gave  to  the  poor  the  contents  of  his  treasury 
and  the  treasury  of  his  father. 

His  relatives  upbraided  him  for  his  liberality.  "What 
thy  father  saved,"  they  exclaimed,  "  thou  hast  thrown 
away." 

Then  answered  Munmaz, 

"  My  father  laid  up  treasure  here  on  earth  ;  I  gather 
it  in  the  heavens  above.  '  The  truth  comes  forth  from 
the  earth,  but  beneficence  looks  down  from  heaven.' 
My  father  hoarded  it  where  hands  might  have  been 
stretched  forth  for  it;  I  have  placed  it  beyond  the 
reach  of  human  hands.  '  Thy  throne  is  established  in 
justice  and  beneficence.'  For  my  father  it  produced  no 
fruit,  but  for  me  it  is  bringing  forth  many  fold.  '  Say 
to  the  righteous  it  is  good  ;  the  fruit  of  their  labor  they 
may  eat.'  My  father  saved  money ;  I  saved  life.  '  The 
fruit  of  the  righteous  is  the  tree  of  life.  Who  saves 
lives  is  a  wise  man.'  My  father  saved  for  others ;  I 
save  for  myself;  my  father  saved  for  this  world,  but  I 
save  for  the  .  next.  '  Thy  beneficence  will  go  before 
thee ;  the  glory  of  the  Lord  will  gather  thee.' " 


PART  FOURTH. 

PROVERBS  AND  SAYINGS  OF  THE  RABBIS, 
LEGENDS,  ETC. 


Woe  to  the  children  banished  from  their  father's 
table. 

A  handful  of  food  will  not  satisfy  the  lion,  neither 
can  a  pit  be  filled  again  with  its  own  dust. 

Pray  to  God  for  mercy  until  the  last  shovelful  of 
earth  is  cast  upon  thy  grave. 

Cease  not  to  pray  even  when  the  knife  is  laid  upon 
thy  neck. 

Open  not  thy  mouth  to  speak  evil. 

To  be  patient  is  sometimes  better  than  to  have  much 
wealth. 

The  horse  fed  too  liberally  with  oats  becomes  unruly. 

Happy  the  pupil  whose  teacher  approves  his  words. 

When  the  cucumbers  are  young  we  may  tell  whether 
they  will  become  good  for  food. 

Do  not  to  others  what  you  would  not  have  others  do 
to  you. 

The  ass  complains  of  the  cold  even  in  July  (Tamuz). 

First  learn  and  then  teach. 

Few  are  they  who  see  their  own  faults. 

A  single  light  answers  as  well  for  a  hundred  men  as 
for  one. 

Victuals  prepared  by  many  cooks  will  be  neither  hot 
nor  cold. 

The  world  is  a  wedding. 


308  SELECTIONS    FROM    THE    TALMUD. 

Youth  is  a  wreath  of  roses. 

A  myrtle  even  in  the  desert  remains  a  myrtle. 

Teach  thy  tongue  to  say,  "  I  do  not  know." 

The  house  which  opens  not  to  the  poor  will  open  to 
the  physician. 

The  birds  of  the  air  despise  a  miser. 

Hospitality  is  an  expression  of  Divine  worship. 

Thy  friend  has  a  friend,  and  thy  friend's  friend  has 
a  friend ;  be  discreet. 

Do  not  place  a  blemish  on  thine  own  flesh. 

Attend  no  auctions  if  thou  hast  no  money. 

Rather  skin  a  carcass  for  pay,  in  the  public  streets, 
than  lie  idly  dependent  on  charity. 

Deal  with  those  who  are  fortunate. 

What  is  intended  for  thy  neighbor  will  never  be 
thine. 

The  weakness  of  thy  walls  invites  the  burglar. 

The  place  honors  not  the  man,  'tis  the  man  who  gives 
honor  to  the  place. 

The  humblest  man  is  ruler  in  his  own  house. 

If  the  fox  is  king  bow  before  him. 

If  a  word  spoken  in  its  time  is  worth  one  piece  of 
money,  silence  in  its  time  is  worth  two. 

Tobias  committed  the  sins  and  his  neighbor  received 
the  punishment. 

Poverty  sits  as  gracefully  upon  some  people  as  a  red 
saddle  upon  a  white  horse. 

Drain  not  the  waters  of  thy  Avell  while  other  people 
may  desire  them. 

The  doctor  who  prescribes  gratuitously  gives  a  worth- 
less prescription. 

The  rose  grows  among  thorns. 

The  wine  belongs  to  the  master,  but  the  waiter  re- 
ceives the  thanks. 


PROVERBS    AND    SAYINGS    OF    THE    RABBIS.  309 

He  who  mixes  with  unclean  things  becomes  unclean 
himself;  he  whose  associations  are  pure  becomes  more 
holy  with  each  day. 

No  man  is  impatient  with  his  creditors. 

Make  but  one  sale,  and  thou  art  called  a  merchant. 

Mention  not  a  blemish  which  is  thy  own,  in  detrac- 
tion of  thy  neighbor. 

If  certain  goods  sell  not  in  one  city,  try  another 
place. 

He  who  reads  the  letter  should  execute  the  mes- 
sage. 

A  vessel  used  for  holy  purposes  should  not  be  put  to 
uses  less  sacred. 

Ornament  thyself  first,  then  magnify  others. 

Two  pieces  of  coin  in  one  bag  make  more  noise  than 
a  hundred. 

Man  sees  the  mote  in  his  neighbor's  eye,  but  knows 
not  of  the  beam  in  his  own. 

The  rivalry  of  scholars  advances  science. 

If  thou  tellest  thy  secret  to  three  persons,  ten  know 
of  it. 

When  love  is  intense  both  find  room  enough  upon 
one  board  of  the  bench ;  afterwards  they  may  find  them- 
selves cramped  in  a  space  of  sixty  cubits. 

When  wine  enters  the  head  the  secret  flies  out. 

When  a  liar  speaks  the  truth  he  finds  his  punishment 
in  the  general  disbelief. 

The  camel  desired  horns,  and  his  ears  were  taken 
from  him. 

Sorrow  for  those  who  disappear  never  to  be  found. 

The  officer  of  the  king  is  also  a  recipient  of  honors. 

He  who  studies  cannot  follow  a  commercial  life; 
neither  can  the  merchant  devote  his  time  to  study. 


810  SELECTIONS    FROM    THE    TALMUD. 

There  is  no  occasion  to  light  thy  lamp  at  noontide. 

Let  the  fruit  pray  for  the  welfare  of  the  leaf. 

Meat  without  salt  is  fit  only  for  the  dogs. 

Trust  not  thyself  until  the  day  of  thy  death. 

Woe  to  the  country  which  hath  lost  its  leader ;  woe 
to  the  ship  when  its  captain  is  no  more. 

He  who  increaseth  his  flesh  but  multiplieth  food  for 
the  worms. 

The  day  is  short,  the  labor  great,  and  the  workman 
slothful. 

Be  yielding  to  thy  superior ;  be  affable  towards  the 
young ;  be  friendly  with  all  mankind. 

Silence  is  the  fence  round  wisdom. 

Without  law,  civilization  perishes. 

Every  man  will  surely  have  his  hour. 

Rather  be  the  tail  among  lions  than  the  head  among 
foxes. 

Into  the  well  which  supplies  thee  with  water  cast  no 
stones. 

Many  a  colt's  skin  is  fashioned  to  the  saddle  which 
its  mother  bears. 

Truth  is  heavy,  therefore  few  care  to  carry  it. 

Say  little  and  do  much. 

He  who  multiplieth  words  will  likely  come  to  sin. 

Sacrifice  thy  will  for  others,  that  they  may  be  dis- 
posed to  sacrifice  their  wills  for  thee. 

Study  to-day,  delay  not. 

Look  not  upon  thy  prayers  as  on  a  task ;  let  thy  sup- 
plications be  sincere. 

He  who  is  loved  by  man  is  loved  by  God. 

Honor  the  sons  of  the  poor  j  they  give  to  science  its 
splendor. 

Do  not  live  near  a  pious  fool. 

A  small  coin  in  a  large  jar  makes  a  great  noise. 


PROVERBS    AND    SAYINGS    OF    THE    RABBIS.  311 

Use  thy  noble  vase  to-day;  to-morrow  it  may  break. 

The  cat  and  the  rat  make  peace  over  a  carcass. 

He  who  walks  each  day  over  his  estate  finds  a  coin 
daily. 

The  dog  follows  thee  for  the  crumbs  in  thy  pocket. 

The  soldiers  fight,  and  the  kings  are  heroes. 

When  the  ox  is  down  many  are  the  butchers. 

Descend  a  step  in  choosing  thy  wife ;  ascend  a  step 
in  choosing  thy  friend. 

Beat  the  gods  and  their  priests  will  tremble. 

The  sun  will  set  without  thy  assistance. 

Hold  no  man  responsible  for  his  utterances  in  times 
of  grief. 

One  man  eats,  another  says  grace. 

He  who  curbs  his  wrath  merits  forgiveness  for  his 
sins. 

Commit  a  sin  twice  and  it  will  not  seem  to  thee  a 
crime. 

While  our  love  was  strong  we  lay  on  the  edge  of  a 
sword,  now  a  couch  sixty  yards  wide  is  too  narrow  for 
us. 

Study  is  more  meritorious  than  sacrifice. 

Jerusalem  was  destroyed  because  the  instruction  of 
the  young  was  neglected. 

The  world  is  saved  by  the  breath  of  school  children. 
Even  to  rebuild  the  Temple,  the  schools  must  not  be 
closed. 

Blessed  is  the  son  who  has  studied  with  his  father, 
and  blessed  the  father  who  has  instructed  his  son. 

Avoid  wrath  and  thou  wilt  avoid  sin ;  avoid  intem- 
perance and  thou  wilt  not  provoke  Providence. 

When  others  gather,  do  thou  disperse ;  when  others 
disperse,  gather. 


312  SELECTIONS    FROM    THE    TALMUD. 

When  thou  art  the  only  purchaser,  then  buy;  when 
other  buyers  are  present,  be  thou  nobody. 

The  foolish  man  knows  not  an  insult,  neither  does  a 
dead  man  feel  the  cutting  of  a  knife. 

The  cock  and  the  owl  both  await  daylight.  "  The 
light,"  says  the  cock,  "  brings  me  delight ;  but  what  in 
the  world  art  thou  waiting  for  ?" 

The  thief  who  finds  no  opportunity  to  steal,  considers 
himself  an  honest  man. 

A  Galilean  said,  "  When  the  shepherd  is  angry  with 
his  flock,  he  appoints  for  its  leader  a  blind  bell  wether." 

Though  it  is  not  incumbent  upon  thee  to  complete  the 
work,  thou  must  not  therefore  cease  from  pursuing  it. 
If  the  work  is  great,  great  will  be  thy  reward,  and  thy 
Master  is  faithful  in  His  payments. 

There  are  three  crowns :  of  the  law,  the  priesthood, 
and  the  kingship ;  but  the  crown  of  a  good  name  is 
greater  than  them  all. 

Who  gains  wisdom  ?  He  who  is  willing  to  receive 
instruction  from  all  sources.  Who  is  the  mighty  man  ? 
He  who  subdueth  his  temper.  Who  is  rich  ?  He  w^io 
is  content  with  his  lot.  Who  is  deserving  of  honor  ? 
He  who  honoreth  mankind. 

Despise  no  man  and  deem  nothing  impossible ;  every 
man  hath  his  hour  and  every  thing  its  place. 

Iron  breaks  stone  ;  fire  melts  iron  ;  water  extinguishes 
fire;  the  clouds  consume  water;  the  storm  dispels 
clouds  ;  man  withstands  the  storm  ;  fear  conquers  man; 
wine  banishes  fear ;  sleep  overcomes  wine,  and  death 
is  the  master  of  sleep;  but  "charity,"  says  Solomon, 
"  saves  even  from  death." 

How  canst  thou  escape  sin  ?  Think  of  three  things: 
whence  thou  comest,  whither  thou  goest,  and  before 
whom  thou  must  appear.     The  scoffer,  the  liar,  the 


PROVERBS    AND    SAYINGS    OF    THE    RABBIS.  313 

hypocrite,  and  the  slanderer  can  have  no  share  in  the 
future  world  of  bliss.     To  slander  is  to  commit  murder. 

Repent  the  day  before  thy  death.* 

Ten  measures  of  wisdom  came  into  the  world ;  the 
law  of  Israel  received  nine  measures,  and  the  balance 
of  the  world  one.  Ten  measures  of  beauty  came  into 
the  world ;  Jerusalem  received  nine  measures,  and  the 
rest  of  the  world  one. 

Rabbi  Simon  said, 

"  The  world  stands  on  three  pillars :  law,  worship, 
and  charity." 

Rabbi  Ada  said, 

"When  he  who  attends  the  synagogue  regularly  is 
prevented  from  being  present,  God  asks  for  him." 

Rabbi  Simon,  the  son  of  Joshua,  said, 

"  His  enemies  will  humble  themselves  before  the  one 
who  builds  a  place  of  worship." 

Rabbi  Lakish  said, 

"  He  M'ho  is  able  to  attend  synagogue,  and  neglects  to 
do  so,  is  a  bad  neighbor." 

Rabbi  Jose  said, 

"  One  need  not  stand  upon  a  high  place  to  pray,  for 
it  is  written,  *  Out  of  the  depths  have  I  called  unto  Thee, 
oh  Lord.'"  (Ps.  30:1.)  The  same  Rabbi  prohibits 
moving  about  or  talking  during  the  progress  of  prayers, 
enlarging  on  Solomon's  advice,  "  Keep  thy  foot  when 
thou  goest  into  the  house  of  the  Lord,  and  be  more 
ready  to  hear  than  to  offer  the  sacrifice  of  fools."  (Eccl. 
5:1.) 

Rabbi  Chia,  the  son  of  Abba,  said, 

*  The  Eabbi  who  said,  "  Eepent  the  day  before  thy  death,"  was  asked  by 
his  disciples  how  they  could  follow  his  advice,  as  man  was  unable  to  tell  upon 
what  day  his  death  would  occur.  He  answered,  "  Consider  evei-y  day  thy 
last;  bo  ever  ready  with  penitence  and  good  deeds." 


314  SELECTIONS    FROM    THE    TALMUD. 

"  To  pray  loudly  is  not  a  necessity  of  devotion ;  when 
we  pray  we  must  direct  our  hearts  towards  heaven." 

When  our  ancestors  in  the  wilderness  were  saved 
from  death  by  gazing  upon  the  brazen  serpent,  it  was 
not  the  serpent  which  killed  or  preserved.  It  was  the 
trustful  appeal  to  the  Father  in  heaven. 

Say  the  Rabbis,  "  Praise  the  Lord  for  the  evil  as  for 
the  good ;"  and  David  is  given  as  an  example  when  he 
said,  "  I  had  met  with  distress  and  sorrow,  I  then  called 
on  the  name  of  the  Lord."   (Ps.  116.) 

Rabbi  Ashi  said, 

"Charity  is  greater  than  all." 

Rabbi  Eliazar  said, 

"Who  gives  charity  in  secret  is  greater  than  Moses." 

He  finds  authority  for  this  saying  in  the  words  of 
Moses  (Deut.  9:19).  "  For  I  was  afraid  of  the  anger," 
and  the  words  of  Solomon  (Prov.  21:14),  which  he 
presents  as  an  answer,  "  A  gift  given  in  secret  pacifieth 
anger." 

Rabbi  Joshua  said, 

"A  miser  is  as  wicked  as  an  idolater." 

Rabbi  Eliazar  said, 

"Charity  is  more  than  sacrifices." 

Rabbi  Jochanan  said, 

"He  who  gives  (charity)  becomes  rich,"  or  as  it  is 
written,  "A  beneficent  soul  will  be  abundantly  grati- 
fied." 

One  day  a  philosopher  inquired  of  Rabbi  Akiba,  "  If 
your  God  loves  the  poor,  why  does  He  not  support 
them  ?" 

"God  allows  the  poor  to  be  with  us  ever,"  responded 
Akiba,  "  that  the  opportunities  for  doing  good  may 
never  fail." 

"But,"  returned  the  philosopher,  "how  do  you  know 


PROVERBS    AND    SAYINGS    OF    THE    RABBIS.  315 

that  this  virtue  of  charity  pleases  God  ?  If  a  master 
punishes  his  slaves  by  depriving  them  of  food  and  cloth- 
ing, does  he  feel  pleased  when  others  feed  and  clothe 
them  ?" 

"But  suppose,  on  the  other  hand,"  said  the  Rabbi, 
"  that  the  children  of  a  tender  father,  children  whom  he 
could  no  longer  justly  assist,  had  fallen  into  poverty, 
would  he  be  displeased  if  kind  souls  pitied  and  aided 
them  ?  We  are  not  the  slaves  of  a  hard  master.  God 
calls  us  His  children,  and  Himself  w^e  call  our  Father." 

Kabbah  said, 

"When  one  stands  at  the  judgment-seat  of  God  these 
questions  are  asked  : 

"  '  Hast  thou  been  honest  in  all  thy  dealings  ?' 

"'Hast  thou  set  aside  a  portion  of  thy  time  for  the 
study  of  the  law  ?' 

"  '  Hast  thou  observed  the  first  commandment  ?' 

"'Hast  thou,  in  trouble,  still  hoped  and  believed  in 
God?' 

"  '  Hast  thou  spoken  wisely  ?' 

"All  the  blessings  of  a  household  come  through  the 
wife,  therefore  should  her  husband  honor  her." 

Rab  said, 

"Men  should  be  careful  lest  they  cause  women  to 
weep,  for  God  counts  their  tears. 

"  In  cases  of  charity,  where  both  men  and  women 
claim  relief,  the  latter  should  be  first  assisted.  If  there 
should  not  be  enough  for  both,  the  men  should  cheer- 
fully relinquish  their  claims. 

"A  woman's  death  is  felt  by  nobody  as  by  her  hus- 
band. 

"Tears  are  shed  on  God's  altar  for  the  one  who  for- 
sakes his  first  love. 


316  SELECTIONS    FROM    THE    TALMUD. 

^^He  who  loves  his  wife  as  himself,  and  honors  her 
more  than  himself,  will  train  his  children  properly ;  he 
will  meet,  too,  the  fidfilment  of  the  verse,  'And  thou 
shalt  know  that  there  is  peace  in  thy  tent,  and  thou 
wilt  look  over  thy  habitation  and  shall  miss  nothing.' " 
(Job  5 :  24.) 

Rabbi  Jose  said, 

"  I  never  call  my  wife  '  wife,'  but '  home,'  for  she,  in- 
deed, makes  my  home. 

"He  who  possesses  a  knowledge  of  God,  and  a  knowl- 
edge of  man,  will  not  easily  commit  sin. 

"The  Bible  was  given  us  to  establish  peace. 

"  He  who  wrongs  his  fellow-man,  even  in  so  small  a 
coin  as  a  penny,  is  as  wicked  as  if  he  should  take  life. 

"He  who  raises  his  hand  against  his  fellow  in  pas- 
sion is  a  sinner. 

"  Be  not  the  friend  of  one  who  wears  the  cloak  of  a 
saint  to  cover  the  deformities  of  a  fool." 

Rabbi  Simon  said, 

"One  who  gives  way  to  passion  is  as  bad  as  an  idol- 
ater. 

"Hospitality  is  as  great  a  virtue  as  studying  the  law." 

"Never  put  thyself  in  the  way  of  temptation,"  ad- 
vised Rabbi  Judah  ;  "  even  David  could  not  resist  it." 

Rabbi  Tyra,  on  being  asked  by  his  pupils  to  tell  them 
the  secret  which  had  gained  him  a  happy,  peaceful  old 
age,  replied,  "  I  have  never  cherished  anger  with  my 
family;  I  have  never  envied  those  greater  than  myself, 
and  I  have  never  rejoiced  in  the  downfall  of  any  one." 

"Unhappy  is  he  who  mistakes  the  branch  for  the 
tree,  the  shadow  for  the  substance. 

"  Thy  yesterday  is  thy  past ;  thy  to-day  thy  future  j 
thy  to-morrow  is  a  secret. 

"The  best  preacher  is  the  heart;  the  best  teacher  is 


PROVERBS    AND    SAYINGS    OF    THE    RABBIS,  817 

time;  the  best  book  is  the  world;  the  best  friend  is 
God. 

"Life  is  but  a  loan  to  man;  death  is  the  creditor  who 
will  one  day  claim  it. 

"Understand  a  man  by  his  own  deeds  and  words. 
The  impressions  of  others  lead  to  false  judgment." 

Rabbi  Jacob  said, 

"He  through  whose  agency  another  has  been  falsely 
punished  stands  outside  of  heaven's  gates." 

Rabbi  Isaac  said, 

"The  sins  of  the  bad-tempered  are  greater  than  his 
merits." 

Rabbi  Lakish  said, 

"The  man  who  sins  is  foolish  as  well  as  wicked." 

Rabbi  Samuel  said, 

"The  good  actions  which  we  perform  in  this  world 
take  form  and  meet  us  in  the  world  to  come. 

"  Better  to  bear  a  false  accusation  in  silence,  than  by 
speaking  to  bring  the  guilty  to  public  shame. 

"He  who  can  feel  ashamed  will  not  readily  do  wrong. 

"There  is  a  great  difference  between  one  w^ho  can 
feel  ashamed  before  his  own  soul  and  one  who  is  only 
ashamed  before  his  fellow-man." 

Rabbi  Akiba  said, 

"God's  covenant  with  us  included  work;  for  the  com- 
mand, 'Six  days  shalt  thou  work  and  the  seventh  shalt 
thou  rest,'  made  the  '  rest'  conditional  upon  the  'work.' " 

Rabbi  Simon  said,  on  the  same  subject, 

"God  first  told  Adam  to  dress  the  Garden  of  Eden, 
and  to  keep  it  (Gen.  2:15),  and  then  permitted  him  to 
eat  of  the  fruit  of  his  labor." 

Rabbi  Tarphon  said, 

"  God  did  not  dwell  in  the  midst  of  Israel  till  they 
had  worked  to  deserve  His  presence,  for  He  commanded, 


318  SELECTIONS    FROM    THE    TALMUD. 

'  They  shall  make  me  a  sanctuary,  and  then  I  will  dwell 
in  the  midst  of  them.' " 

When  Jerusalem  was  in  the  hands  of  the  Romans, 
one  of  their  philosophers  asked  of  the  Rabbis, 

"  If  your  God  dislikes  idolatry,  why  does  He  not  de- 
stroy the  idols  and  so  put  temptation  out  of  the  way?" 

The  wise  men  answered, 

"Would  you  have  the  sun  and  the  moon  destroyed 
because  of  the  foolish  ones  who  worship  them?  To 
change  the  course  of  nature  to  punish  sinners,  would 
bring  suffering  to  the  innocent  also." 

In  Ecclesiastes  9  :  14,  we  find  this  verse : 

"There  was  a  little  city  and  the  men  therein  were  few, 
and  there  came  against  it  a  great  king,  and  built  around 
it  great  works  of  siege ;  but  there  was  found  in  it  a 
poor  wise  man,  and  he  delivered  the  city  by  his  wisdom." 

The  sages  interpret  this  verse  most  beautifully.  The 
"  little  city  "  is  man,  and  the  "  few  men  "  are  his  differ- 
ent qualities.  The  "  king  "  who  besieged  it  is  evil  in- 
clination, and  the  "  great  bulwarks  "  he  built  around  it 
are  "evil  deeds."  The  "poor  wise  man"  who  saved 
the  city  is  the  "  good  actions  "  which  the  poorest  may 
reudily  perform. 

Rabbi  Judah  said, 

"  He  who  refuses  to  teach  a  precept  to  his  pupil  is 
guilty  of  theft,  just  as  one  who  steals  from  the  inheri- 
tance of  his  father;  as  it  is  written,  'The  law  which 
Moses  commanded  us  is  the  inheritance  of  the  con- 
gregation of  Jacob.'  (Deut.)  But  if  he  teaches  him, 
what  is  his  reward  ?" 

Raba  says,  "  He  will  obtain  the  blessing  of  Joseph." 

Rabbi  Eleazer  said, 

"  That  house  where  the  law  is  not  studied  by  night 
should  be  destroyed. 


PROVERBS    AND    SAYINGS    OF    THE    RABBIS.  319 

"  The  wealthy  man  who  aids  not  the  schoLar  desirous 
of  studying  God's  law,  will  not  prosper. 

"He  who  changes  his  word,  saying  one  thing  and 
doing  another,  is  even  as  he  who  serveth  idols." 

Rabbi  Chamah,  the  son  of  Papa,  said, 

"  He  who  eats  or  drinks  and  blesses  not  the  Lord,  is 
even  as  he  who  stealeth,  for  it  is  said,  '  The  heavens 
are  the  heavens  of  the  Lord,  and  the  earth  hath  He 
given  to  the  children  of  men.' " 

Rabbi  Simon,  the  son  of  Lakish,  said, 

"  They  who  perform  one  precept  in  this  world  will 
find  it  recorded  for  their  benefit  in  the  world  to  come ; 
as  it  is  written,  '  Thy  righteousness  will  go  before  thee, 
the  glory  of  the  Lord  will  gather  thee  in.'  And  the 
same  will  be  the  case,  in  contrast,  with  those  who  sin. 
For  the  Bible  says,  '  Which  I  commanded  thee  this  day 
to  do  them,'  to  '  do  them,'  the  precepts,  to-day,  though 
the  reward  is  not  promised  to-day ;  but  in  the  future, 
ordinances  obeyed,  will  testify  in  thy  favor,  for  '  thy 
righteousness  will  go  before  thee.' " 

The  Rabbis  pronounced  those  the  "friends  of  God" 
Avho  being  offended  thought  not  of  revenge ;  who  prac- 
ticed good  through  love  for  God,  and  who  were  cheerful 
under  suffering  and  difficulties.  Of  such  Isaiah  wrote, 
"  They  shall  shine  forth  like  the  sun  at  noonday." 

Love  thy  wife  as  thyself;  honor  her  more  than  thy- 
self He  who  lives  unmarried,  lives  without  joy.  If 
thy  wife  is  small,  bend  down  to  her  and  whisper  in  her 
ear.  He  who  sees  his  wife  die,  has,  as  it  were,  been 
present  at  the  destruction  of  the  sanctuary  itself.  The 
children  of  a  man  who  marries  for  money  will  prove  a 
curse  to  him. 


320  SELECTIONS    FROM    THE    TALMUD. 

He  who  has  more  learning  than  good  deeds  is  like  a 
tree  with  many  branches  but  weak  roots ;  the  first  great 
storm  will  throw  it  to  the  ground.  He  whose  good 
works  are  greater  than  his  knowledge  is  like  a  tree  with 
fewer  branches  but  with  strong  and  spreading  roots,  a 
tree  which  all  the  winds  of  heaven  cannot  uproot. 

Better  is  the  curse  of  the  righteous  man  than  the 
blessing  of  the  wicked.  Better  the  curse  of  Achia,  the 
Shelonite,  than  the  blessing  of  Bil'am,  the  son  of  Beor. 
Thus  did  Achia  curse  the  Israelites,  "And  the  Lord 
will  smite  Israel  as  the  reed  is  shaken  in  the  water." 
(Kings  14  :  15.)  The  reed  bends  but  it  breaks  not,  for  it 
groweth  by  the  water,  and  its  roots  are  strong.  Thus  did 
Bil'am  bless  Israel,  "As  cedar  trees  beside  the  waters." 
Cedars  do  not  grow  beside  the  waters ;  their  roots  are 
weak,  and  when  strong  winds  blow  they  break  in  pieces. 

The  Desert  Island. 

A  very  wealthy  man,  who  was  of  a  kind,  benevolent 
disposition,  desired  to  make  his  slave  happy.  He  gave 
him,  therefore,  his  freedom,  and  presented  him  with  a 
shipload  of  merchandise. 

"Go,"  said  he,  "sail  to  different  countries,  dispose  of 
these  goods,  and  that  which  thou  mayest  receive  for 
them  shall  be  thy  own." 

The  slave  sailed  away  upon  the  broad  ocean,  but  be- 
fore he  had  been  long  upon  his  voyage  a  storm  overtook 
him  ;  his  ship  was  driven  on  a  rock  and  went  to  pieces; 
all  on  board  were  lost,  all  save  this  slave,  who  swam  to 
an  island  shore  near  by.  Sad,  despondent,  with  naught 
in  the  world,  he  traversed  this  island,  until  he  ap- 
proached a  large  and  beautiful  city;  and  many  people 


THE    DESERT    ISLAND.  321 

approached  him  joyously,  shouting,  "Welcome!  wel- 
come! Long  live  the  king!"  They  brought  a  rich 
carriage,  and  placing  him  therein,  escorted  him  to  a 
magnificent  palace,  where  many  servants  gathered  about 
him,  clothing  him  in  royal  garments,  addressing  him  as 
their  sovereign,  and  expressing  their  obedience  to  his 
will. 

The  slave  was  amazed  and  dazzled,  believing  that  he 
was  dreaming,  and  that  all  that  he  saw,  heard,  and  ex- 
perienced was  mere  passing  fantasy.  Becoming  con- 
vinced of  the  reality  of  his  condition,  he  said  to  some 
men  about  him  for  whom  he  experienced  a  friendly 
feeling, 

"How  is  this?  I  cannot  understand  it.  That  you 
should  thus  elevate  and  honor  a  man  whom  you  know 
not,  a  poor,  naked  wanderer,  whom  you  have  never 
seen  before,  making  him  your  ruler,  causes  me  more 
wonder  than  I  can  readily  express." 

"Sire,"  they  replied,  "this  island  is  inhabited  by 
spirits.  Long  since  they  prayed  to  God  to  send  them 
yearly  a  son  of  man  to  reign  over  them,  and  He  has 
answered  their  prayers.  Yearly  He  sends  them  a  son 
of  man,  whom  they  receive  with  honor  and  elevate  to 
the  throne;  but  his  dignity  and  power  ends  with  the 
year.  With  its  close  his  royal  garments  are  taken 
from  him,  he  is  placed  on  board  a  ship  and  carried 
to  a  vast  and  desolate  island,  where,  unless  he  has 
previously  been  wise  and  prepared  for  this  day,  he 
will  find  neither  friend  nor  subject,  and  be  obliged  to 
pass  a  weary,  lonely,  miserable  life.  Then  a  new  king 
is  selected  here,  and  so  year  follows  year.  The  kings 
who  preceded  thee  were  careless  and  indifferent,  enjoy- 
ing their  power  to  the  full,  and  thinking  not  of  the  day 

21 


322  SELECTIONS    FROM    THE    TALMUD. 

when  it  should  end.     Be  wiser  thou ;  let  our  words  find 
rest  within  thy  heart." 

The  newly  made  king  listened  attentively  to  all  this, 
and  felt  grieved  that  he  should  have  lost  even  the  time 
he  had  already  missed  for  making  preparations  for  his 
loss  of  power. 

He  addressed  the  wise  man  who  had  spoken,  saying, 
"Advise  me,  oh  spirit  of  wisdom,  how  I  may  prepare 
for  the  days  which  will  come  upon  me  in  the  future." 

''Naked  thou  camest  to  us  and  naked  thou  wilt  be 
sent  to  the  desolate  island  of  which  I  have  told  thee," 
replied  the  other.  "At  present  thou  art  king,  and  may 
do  as  pleaseth  thee ;  therefore  send  workmen  to  this 
island ;  let  them  build  houses,  till  the  ground,  and 
beautify  the  surroundings.  The  barren  soil  will  be 
changed  into  fruitful  fields,  people  will  journey  there  to 
live,  and  thou  wilt  have  established  a  new  kingdom  for 
thyself,  with  subjects  to  welcome  thee  in  gladness  when 
thou  shalt  have  lost  thy  power  here.  The  year  is 
short,  the  work  is  long;  therefore  be  earnest  and  en- 
ergetic." 

The  king  followed  this  advice.  He  sent  workmen 
and  materials  to  the  desolate  island,  and  before  the 
close  of  his  temporary  power  it  had  become  a  blooming, 
pleasant,  and  attractive  spot.  The  rulers  who  had  pre- 
ceded him  had  anticipated  the  day  of  their  power's  close 
with  dread,  or  smothered  all  thought  of  it  in  revelry; 
but  he  looked  forward  to  it  as  a  day  of  joy,  when  he 
should  enter  upon  a  career  of  permanent  peace  and 
happiness. 

The  day  came ;  the  freed  slave,  who  had  been  made 
king,  was  deprived  of  his  authority;  with  his  power  he 
lost  his  royal  garments;  naked  he  was  placed  upon  a 
ship,  and  its  sails  set  for  the  desolate  isle. 


THE  EMPEROR  AND  THE  AGED  MAN.        328 

When  he  approached  its  shores,  however,  the  people 
whom  he  had  sent  there  came  to  meet  him  with  music, 
song,  and  great  joy.  They  made  him  a  prince  among 
them,  and  he  lived  with  them  ever  after  in  pleasantness 
and  peace. 

The  wealthy  man  of  kindly  disposition  is  God,  and 
the  slave  to  whom  He  gave  freedom  is  the  soul  which 
He  gives  to  man.  The  island  at  wdiich  the  slave  ar- 
rives is  the  world ;  naked  and  weeping  he  appears  to 
his  parents,  Avho  are  the  inhabitants  that  greet  him 
warmly  and  make  him  their  king.  The  friends  w^ho 
tell  him  of  the  ways  of  the  country  are  his  "good  incli- 
nations." The  year  of  his  reign  is  his  span  of  life,  and 
the  desolate  island  is  the  future  world,  wdiich  he  must 
beautify  by  good  deeds,  "  the  workmen  and  material," 
or  else  live  lonely  and  desolate  forever. 

The  Emperor  and  the  Aged  Man. 

The  Emperor  Adrian,  passing  through  the  streets  of 
Tiberias,  noticed  a  very  old  man  planting  a  fig  tree, 
and  pausing,  said  to  him, 

"Wherefore  plant  that  tree?  If  thou  didst  labor  in 
thy  youth,  thou  shouldst  now  have  a  store  for  thy  old 
age,  and  surely  of  the  fruit  of  this  tree  thou  canst  not 
hope  to  eat." 

The  old  man  answered, 

"In  my  youth  I  worked,  and  I  still  work.  With 
God's  good  pleasure  I  may  e'en  partake  of  the  fruit  of 
this  tree  I  plant.     I  am  in  His  hands." 

"Tell  me  thy  age,"  said  the  emperor. 

"I  have  lived  for  a  hundred  years." 

"A  hundred  years  old,  and  still  expect  to  eat  from 
the  fruit  of  this  tree  ?" 


324  SELECTIONS    FROM    THE    TALMUD. 

"If  such  be  God's  pleasure,"  replied  the  old  man  ;  "if 
not,  I  will  leave  it  for  ray  son,  as  my  father  left  the 
fruit  of  his  labor  for  me." 

"Well,"  said  the  emperor,  "if  thou  dost  live  until 
the  figs  from  this  tree  are  ripe,  I  pray  thee  let  me  know 
of  it." 

The  aged  man  lived  to  partake  of  that  very  fruit, 
and  remembering  the  emperor's  words,  he  resolved  to 
visit  him.  So  taking  a  small  basket,  he  filled  it  with 
the  choicest  figs  from  the  tree,  and  proceeded  on  his 
errand.  Telling  the  palace  guard  his  purpose,  he  was 
admitted  to  the  sovereign's  presence. 

"Well,"  asked  the  emperor,  "what  is  thy  wish?" 

The  old  man  replied, 

"Lo,  I  am  the  old  man  to  whom  thou  didst  say,  on 
the  day  thou  saw^est  him  planting  a  fig  tree,  '  If  thou 
livest  to  eat  of  its  fruit,  I  pray  thee  let  me  know ;'  and 
behold  I  have  come  and  brought  thee  of  the  fruit,  that 
thou  mayest  partake  of  it  likewise." 

The  emperor  was  very  much  pleased,  and  emptying 
the  man's  basket  of  its,  figs,  he  ordered  it  to  -be  filled 
with  gold  coins. 

When  the  old  man  had  departed,  the  courtiers  said 
to  the  emperor, 

"  Why  didst  thou  so  honor  this  old  Jew  ?" 

"The  Lord  hath  honored  him,  and  why  not  I?"  re- 
plied the  emperor. 

Now,  next  door  to  this  old  man  there  lived  a  woman, 
who,  when  she  heard  of  her  neighbor's  good  fortune, 
desired  her  husband  to  try  his  luck  in  the  same  quarter. 
She  filled  for  him  an  immense  basket  with  figs,  and  bid- 
ding him  put  it  on  his  shoulder  said,  "  Now  carry  it  to 
the  emperor ;  he  loves  figs  and  will  fill  thy  basket  with 
golden  coin." 


PROVING    A    CLAIM.  325 

When  her  husband  approached  the  gates  of  the  palace, 
he  told  his  errand  to  the  guards,  saying,  "  I  brought 
these  figs  to  the  emperor ;  empty  my  basket  I  pray,  and 
fill  it  up  again  with  gold." 

When  this  was  told  to  the  emperor  he  ordered  the 
old  man  to  stand  in  the  hallway  of  the  palace,  and  all 
who  passed  pelted  him  with  his  figs.  He  returned  home 
wounded  and  crestfallen  to  his  disappointed  wife. 

"  Never  mind,  thou  hast  one  consolation,"  said  she ; 
"  had  they  been  cocoanuts  instead  of  figs  thou  mightest 
have  suffered  harder  raps." 

Proving  a  Claim. 

A  citizen  of  Jerusalem  travelling  through  the  country 
was  taken  very  sick  at  an  inn.  Feeling  that  he  would 
not  recover,  he  sent  for  the  landlord  and  said  to  him,  "I 
am  going  the  way  of  all  flesh.  If  after  my  death  any 
party  should  come  from  Jerusalem  and  claim  my  effects, 
do  not  deliver  them  until  he  shall  prove  to  thee  by  three 
wise  acts  that  he  is  entitled  to  them ;  for  I  charged  my 
son  before  starting  upon  my  way,  that  if  death  befell 
me  he  would  be  obliged  to  prove  his  wisdom  before  ob- 
taining my  possessions." 

The  man  died  and  was  buried  according  to  Jewish 
rites,  and  his  death  was  made  public  that  his  heirs  might 
appear.  When  his  son  learned  of  his  father's  decease, 
he  started  from  Jerusalem  for  the  place  where  he  had 
died.  Near  the  gates  of  the  city  he  met  a  man  who 
had  a  load  of  wood  for  sale.  This  he  purchased  and 
ordered  it  to  be  delivered  at  the  inn  towards  which  he 
was  travelling.  The  man  from  whom  he  bought  it  went 
at  once  to  the  inn  and  said,  "  Here  is  the  wood." 


326  SELECTIONS    FROM    THE    TALMUD. 

"  What  wood  ?"  returned  the  proprietor,  "  I  ordered 
no  wood." 

"  No,"  answered  the  woodcutter,  "  but  the  man  who 
follows  me,  did ;   I  will  enter  and  wait  for  him." 

Thus  the  son  had  provided  for  himself  a  welcome 
when  he  should  reach  the  inn,  which  was  his  first  wise 
act. 

The  landlord  said  to  him,  "Who  art  thou?" 

"  The  son  of  the  merchant  who  died  in  thy  house," 
he  replied. 

They  prepared  for  him  a  dinner  and  placed  upon  the 
table  five  pigeons  and  a  chicken.  The  master  of  the 
house,  his  wife,  two  sons  and  two  daughters  sat  with 
him  at  the  table. 

"  Serve  the  food,"  said  the  landlord. 

"Nay,"  answered  the  young  man;  "thou  art  master, 
it  is  thy  privilege." 

"  I  desire  thee  to  do  this  thing ;  thou  art  my  guest,  the 
merchant's  son  ;  pray  help  the  food." 

The  young  man  thus  entreated,  divided  one  pigeon 
between  the  sons,  another  between  the  two  daughters, 
gave  the  third  to  the  man  and  his  wife,  and  kept  the 
other  two  for  himself     This  was  his  second  wise  act. 

The  landlord  looked  somewhat  perplexed  at  this  mode 
of  distribution,  but  said  nothing. 

Then  the  merchant's  son  divided  the  chicken.  He 
gave  to  the  landlord  and  his  wife  the  head,  to  the  two 
sons  the  legs,  to  the  two  daughters  the  wings,  and  took 
the  body  for  himself     This  was  his  third  wise  act. 

The  landlord  said, 

"  Is  this  the  way  they  do  things  in  thy  country  ?  I 
noticed  the  manner  in  which  thou  didst  apportion  the 
pigeons,  but  said  nothing;  but  the  chicken,  my  dear 
sir  !  I  must  really  ask  thee  thy  meaning." 


A    PAYMENT    WITH    INTEREST.  327 

Then  the  young  man  answered, 

"  I  told  thee  that  it  was  not  my  place  to  serve  the 
food,  nevertheless  when  thou  didst  insist  I  did  the  best 
I  could,  and  I  think  I  have  succeeded.  Thyself,  thy 
wife,  and  one  pigeon  make  three  ;  thy  two  sons  and  one 
pigeon  make  three ;  thy  two  daughters  and  one  pigeon 
make  three,  and  myself  and  two  pigeons  make  three  also, 
therefore  is  it  fairly  done.  As  regards  the  chicken,  I  gave 
to  thee  and  thy  wife  the  head,  because  ye  are  the  heads 
of  the  family ;  I  gave  to  each  of  thy  sons  a  leg,  because 
they  are  the  pillars  of  the  family,  preserving  always  the 
family  name;  I  gave  to  each  of  thy  daughters  a  wing, 
because  in  the  natural  course  of  events  they  will  marry, 
take  wing  and  fly  away  from  the  home-nest.  I  took  the 
body  of  the  chicken  because  it  looks  like  a  ship,  and  in 
a  ship  I  came  here  and  in  a  ship  I  hope  to  return.  I 
am  the  son  of  the  merchant  who  died  in  thy  house, 
give  me  the  property  of  my  dead  father." 

"  Take  it  and  go,"  said  the  landlord.  And  giving 
him  his  father's  possessions  the  young  man  departed  in 
peace. 

A  Payment  with  Interest. 

A  certain  man,  a  native  of  Athina  (a  city  near  Jeru- 
salem), visited  the  city  of  Jerusalem,  and  after  leaving 
it,  ridiculed  the  place  and  its  inhabitants.  The  Jeru- 
salemites  were  very  wroth  at  being  made  the  subjects 
of  his  sport,  and  they  induced  one  of  their  citizens  to 
travel  to  Athina,  to  induce  the  man  to  return  to  Jeru- 
salem, which  would  give  them  an  opportunity  to  punish 
his  insolence. 

The  citizen  thus  commissioned  reached  Athina,  and 
very  shortly  fell  in  with  the  man  whom  he  had  come 
to  meet.     Walking  through  the  streets  together  one 


328  SELECTIONS    FROM    THE    TALMUD. 

day,  the  man  from  Jerusalem  said,  "  See,  the  string  of 
my  shoe  is  broken ;  take  me,  I  pray,  to  the  shoemaker." 

The  shoemaker  repaired  the  string,  and  the  man  paid 
him  a  coin,  more  in  value  than  the  worth  of  the  shoes. 

Next  day,  when  walking  with  the  same  man,  he 
broke  the  string  of  his  other  shoe,  and  going  to  the 
shoemaker,  he  paid  him  the  same  large  sum  for  repair- 
ing that. 

"Why,"  said  the  man  of  Athina,  "shoes  must  be 
very  dear  in  Jerusalem,  when  thou  payest  such  a  price 
but  for  repairing  a  string." 

"Yes,"  answered  the  other,  "they  bring  nine  ducats, 
and  even  in  the  cheapest  times  from  seven  to  eight." 

"Then  it  would  be  a  profitable  employment  for  me 
to  take  shoes  from  my  city  and  sell  them  in  thine." 

"Yes,  indeed;  and  if  thou  wilt  but  let  me  know  of 
thy  coming  I  will  put  thee  in  the  way  of  customers." 

So  the  man  of  Athina,  who  had  made  merry  over  the 
Jerusalemites,  bought  a  large  stock  of  shoes  and  set  out 
for  Jerusalem,  informing  his  friend  of  his  coming.  The 
latter  started  to  meet  him,  and  greeting  him  before  he 
came  to  the  gates  of  the  city,  said  to  him, 

"Before  a  stranger  may  enter  and  sell  goods  in  Jeru- 
salem, he  must  shave  his  head  and  blacken  his  face. 
Art  thou  ready  to  do  this  ?" 

"And  why  not,"  replied  the  other,  "as  long  as  I  have 
a  prospect  of  large  profits;  why  should  I  fixlter  or  hesi- 
tate at  so  slight  a  thing  as  that?" 

So  the  stranger,  shaving  the  hair  from  his  head,  and 
blackening  his  face  (by  which  all  Jerusalem  knew  him 
as  the  man  who  had  ridiculed  the  city),  took  up  his 
place  in  the  market,  with  his  wares  spread  before  him. 

Buyers  paused  before  his  stall,  and  asked  him, 

"How  much  for  the  shoes ?" 


THE    WEASEL    AND    THE    WELL.  329 

"Ten  ducats  a  pair,"  he  answered ;  "or  I  may.sell  for 
nine ;  but  certainly  for  not  less  than  eight." 

This  caused  a  great  laugh  and  uproar  in  the  market, 
and  the  stranger  was  driven  from  it  in  derision  and  his 
shoes  thrown  after  him. 

Seeking  the  Jerusalemite  who  had  deceived  him,  he 
said, 

"  Why  hast  thou  so  treated  me  ?  did  1  so  to  thee  in 
Athina?" 

"Let  this  be  a  lesson  to  thee,"  answered  the  Jeru- 
salemite. "I  do  not  think  thou  wilt  be  so  ready  to 
make  sport  of  us  in  the  future." 

The  Weasel  and  the  Well. 

A  young  man,  upon  his  journeys  through  the  coun- 
try, fell  in  with  a  young  woman,  and  they  became  mu- 
tually attached.  When  the  young  man  was  obliged  to 
leave  the  neighborhood  of  the  damsel's  residence,  they 
met  to  say  "  good-bye."  During  the  parting  they 
pledged  a  mutual  faith,  and  each  promised  to  wait 
until,  in  the  course  of  time,  they  might  be  able  to  marry. 
"  Who  will  be  the  witness  of  our  betrothal  ?"  said  the 
young  man.  Just  then  they  saw  a  weasel  run  past 
them  and  disappear  in  the  woods.  "  See,"  he  continued, 
"  this  weasel  and  this  well  of  water  by  which  we  are 
standing  shall  be  the  witnesses  of  our  betrothal ;"  and 
so  they  parted.  Years  passed,  the  maiden  remained 
true,  but  the  youth  married.  A  son  was  born  to  him, 
and  grew  up  the  delight  of  his  parents.  One  day  while 
the  child  was  playing  he  became  tired,  and  lying  upon 
the  ground  fell  asleep.  A  weasel  bit  him  in  the  neck, 
and  he  bled  to  death.  The  parents  were  consumed 
with  grief  by  this  calamity,  and  it  was  not  until  another 


330  SELECTIONS    FROM    THE    TALMUD. 

son  was  given  them  that  they  forgot  their  sorrow.  But 
when  this  second  child  was  able  to  walk  alone  it  wan- 
dered without  the  house,  and  bending  over  the  well, 
looking  at  its  shadow  in  the  water,  lost  its  balance  and 
was  drowned.  Then  the  father  recollected  his  perjured 
vow,  and  his  witnesses,  the  weasel  and  the  well.  He 
told  his  wife  of  the  circumstance,  and  she  agreed  to  a 
divorce.  He  then  sought  the  maiden  to  whom  he  had 
promised  marriage,  and  found  her  still  awaiting  his  re- 
turn. He  told  her  how,  through  God's  agency,  he  had 
been  punished  for  his  wrong  doing,  after  which  they 
married  and  lived  in  j)eace. 

The  Lawful  Heir, 

A  wise  Israelite,  dwelling  some  distance  from  Jeru- 
salem, sent  his  son  to  the  Holy  City  to  complete  his 
education.  During  his  son's  absence  the  father  was 
taken  ill,  and  feeling  that  death  was  upon  him  he  made 
a  will,  leaving  all  his  property  to  one  of  his  slaves,  on 
condition  that  he  should  allow  the  son  to  select  any  one 
article  which  pleased  him  for  an  inheritance. 

As  soon  as  his  master  died,  the  slave,  elated  with  his 
good  fortune,  hastened  to  Jerusalem,  informed  his  late 
master's  son  of  what  had  taken  place,  and  showed  him 
the  will. 

The  young  man  was  surprised  and  grieved  at  the  in- 
telligence, and  after  the  allotted  time  of  mourning  had 
expired,  he  began  to  seriously  consider  his  situation. 
He  went  to  his  teacher,  explained  the  circumstances  to 
him,  read  him  his  father's  will,  and  expressed  himself 
bitterly  on  account  of  the  disappointment  of  his  reason- 
able hopes  and  expectations.  He  could  think  of  nothing 


THE    LAWFUL    HEIR.  331 

that  he  had  done  to  offend  his  father,  and  was  loud  in 
his  complaints  of  injustice. 

"Stop,"  said  his  teacher;  "thy  father  was  a  man  of 
wisdom  and  a  loving  relative.  This  wdll  is  a  living 
monument  to  his  good  sense  and  far-sightedness.  May 
his  son  prove  as  w^ise  in  his  day." 

"  What !"  exclaimed  the  young  man.  "  I  see  no  wis- 
dom in  his  bestowal  of  his  property  upon  a  slave ;  no 
affection  in  this  slight  upon  his  only  son." 

"Listen,"  returned  the  teacher.  "  By  his  action  thy 
father  hath  but  secured  thy  inheritance  to  thee,  if  thou 
art  wnse  enough  to  avail  thyself  of  his  understanding. 
Thus  thought  he  when  he  felt  the  hand  of  death  ap- 
proaching, '  My  son  is  away ;  when  I  am  dead  he  will 
not  be  here  to  take  charge  of  my  affairs ;  my  slaves 
will  plunder  my  estate,  and  to  gain  time  will  even  con- 
ceal my  death  from  my  son,  and  deprive  me  of  the 
sweet  savor  of  mourning.'  To  prevent  these  things  he 
bequeathed  his  property  to  his  slave,  well  knowing  that 
the  slave,  believing  in  his  apparent  right,  would  give 
thee  speedy  information  and  take  care  of  the  effects, 
even  as  he  has  done." 

"Well,  well,  and  how  does  this  benefit  me?"  impa- 
tiently interrupted  the  pupil. 

"Ah!"  replied  the  teacher,  "  w^isdom  I  see  rests  not 
with  the  young.  Dost  thou  not  know  that  what  a  slave 
possesses  belongs  but  to  his  master  ?  Has  not  thy  father 
left  thee  the  right  to  select  one  article  of  all  his  prop- 
erty for  thy  own  ?  Choose  the  slave  as  thy  portion,  and 
by  possessing  him  thou  wilt  recover  all  that  was  thy 
father's.     Such  was  his  wise  and  loving  intention." 

The  young  man  did  as  he  was  advised,  and  gave  the 
slave -his  freedom  afterwards.  But  ever  after  he  was 
W'Ont  to  exclaim. 


332  SELECTIONS    FROM    THE    TALMUD. 

"Wisdom  resides  with  the  aged,  and  understanding 
in  length  of  days." 

Nothing  in  the  World  vnthoui  its  Use. 

David,  King  of  Israel,  was  once  lying  upon  his  couch 
and  many  thoughts  were  passing  through  his  mind. 

"Of  what  use  in  this  world  is  the  spider?"  thought 
he ;  "  it  but  increases  the  dust  and  dirt  of  the  world, 
making  places  unsightly  and  causing  great  annoyance." 

Then  he  thous-ht  of  an  insane  man : 

o 

"  How  unfortunate  is  such  a  being.  I  know  that  all 
things  are  ordained  by  God  with  reason  and  purpose, 
yet  this  is  beyond  my  comprehension  ;  why  should  men 
be  born  idiots,  or  grow  insane  ?" 

Then  the  mosquitoes  annoyed  him,  and  the  king 
thought, 

"What  can  the  mosquito  be  good  for?  why  was  it 
created  in  the  world  ?  It  but  disturbs  our  comfort,  and 
the  world  profits  not  by  its  existence." 

Yet  King  David  lived  to  discover  that  these  very  in- 
sects, and  the  very  condition  of  life,  the  being  of  which 
he  deplored,  were  ordained  even  to  his  own  benefit. 

When  he  fled  from  before  Saul,  David  was  captured 
in  the  land  of  the  Philistines  by  the  brothers  of  Go- 
liath, who  carried  him  before  the  king  of  Gath,  and  it 
was  onl3'^  by  pretending  idiocy  that  he  escaped  death, 
the  king  deeming  it  impossible  that  such  a  man  could 
be  the  kingly  David  ;  as  it  is  written,  "And  he  disguised 
his  reason  before  their  eyes,  and  played  the  madman 
in  their  hands,  and  scribbled  on  the  doors  of  the  gate 
and  let  his  spittle  run  down  upon  his  beard."  (Sam. 
21 :  12-16.) 

Upon  another  occasion  David  hid  himself  in  the  cave 


THE    KEWARD    OP    FAITH.  333 

of  AduUam,  and  after  he  had  entered  the  cave  it  chanced 
that  a  spider  spun  a  web  over  the  opening  thereto.  His 
pursuers  passed  that  way,  but  thinking  that  no  one 
could  have  entered  the  cave  protected  by  the  spider's 
web  without  destroying  it,  they  continued  on  their  way. 

The  mosquito  also  was  of  service  to  David  when  he 
entered  the  camp  of  Saul  to  secure  the  latter's  w^eapon. 
While  stooping  near  Abner,  the  sleeping  man  moved 
and  placed  his  leg  upon  David's  body.  If  he  moved,  he 
would  awake  Abner  and  meet  with  death,  if  he  remained 
in  that  position  morning  would  dawn  and  bring  him 
death ;  he  knew  not  what  to  do,  when  a  mosquito 
alighted  upon  Abner's  leg;  he  moved  it  quickly,  and 
David  escaped. 

Therefore  sang  David, 

"All  my  bones  shall  say,  0  Lord,  who  is  like  unto 
Thee." 

The  Reward  of  Faith. 

The  Israelites  were  commanded  to  visit  Jerusalem  on 
three  festivals.  It  happened  upon  one  occasion  that 
there  was  a  scarcity  of  water  in  the  city.  One  of  the 
people  called  upon  a  certain  nobleman  who  was  the 
owner  of  three  wells,  and  asked  him  for  the  use  of  the 
water  which  they  contained,  promising  that  they  should 
be  refilled  by  a  stated  date,  and  contracting  in  default 
of  this  to  pay  a  certain  large  amount  in  silver  as  forfeit. 
The  day  came,  there  had  been  no  rain,  and  the  three 
wells  were  dry.  In  the  morning  the  owner  of  the  wells 
sent  for  the  promised  money.  Nakdemon,  the  son  of 
Gurion,  the  man  who  had  undertaken  this  burden  for 
his  people's  sake,  replied,  "  The  day  is  but  begun;  there 
is  yet  time." 

He  entered  the  Temple  and  prayed  that  God  might 


334  SELECTIONS    FROM    THE    TALMUD. 

send  rain  and  save  liim  all  his  fortune  which  he  had 
ventured.  His  prayer  was  answered.  The  clouds 
gathered  and  the  rain  fell.  As  he  passed  out  of  the 
Temple  with  a  grateful  heart,  he  was  met  by  his  creditor, 
who  said, 

"True,  the  rain  has  refilled  my  wells,  but  it  is  dark ; 
the  day  has  gone,  and  according  to  our  agreement  thou 
must  still  pa}^  me  the  promised  sum." 

Once  more  Nakdemon  prayed,  and  lo,  the  clouds 
lifted  and  the  sinking  sun  smiled  brightly  on  the  spot 
where  the  men  stood,  showing  that  the  sunlight  of  day 
was  still  there,  though  the  rain-clouds  had  temporarily 
obscured  its  o-leams. 


&* 


Ahtinoss  and  Garmah. 

There  was  a  certain  family,  the  family  of  Ahtinoss, 
the  members  of  which  were  learned  in  the  art  of  pre- 
paring the  incense  used  in  the  service.  Their  knowl- 
edge they  refused  to  impart  to  others,  and  the  directors 
of  the  Temple,  fearing  that  the  art  might  die  with  them, 
discharged  them  from  the  service  and  brought  other 
parties  from  Alexandria,  in  Egypt,  to  prepare  the  sweet 
perfume.  These  latter  were  unable  to  afford  satisfac- 
tion, however,  and  the  directors  were  obliged  to  give 
the  service  baok  into  the  hands  of  the  family  of  Ahti- 
noss, who  on  their  part  refused  to  accept  it  again,  unless 
the  remuneration  for  their  services  was  doubled.  When 
asked  why  they  so  persistently  refused  to  impart  their 
skill  to  others,  they  replied  that  they  feared  they  might 
teach  some  unworthy  persons,  who  would  afterwards 
use  their  knowledge  in  an  idolatrous  worship.  The 
members  of  this  family  were  very  particular  not  to  use 
perfume  of  any  kind  themselves,  lest  the  people  should 


TRUST    IN    GOD.  335 

imagine  that  they  put  the  sweet  spices  used  in  the 
manufocture  of  the  incense  to  a  baser  use. 

An  exactly  similar  case  to  the  above  occurred  with 
the  family  of  Garmah,  which  had  the  monopoly  of  the 
knowledge  of  preparing  the  show  bread  used  in  the 
services  of  the  Temple. 

It  was  in  reference  to  these  cases  that  the  son  of  Azai 
said,  "  hi  thy  name  they  shall  call  thee,  and  in  thy  city 
they  shall  cause  thee  to  live,  and  from  thy  own  they 
will  give  thee,"  meaning  that  trustful  persons  should 
not  fear  that  others  might  steal  their  occupations;  "for 
in  thy  name  they  will  call  thee,"  as  with  the  families 
of  Abtinoss  and  Garmah ;  "and  from  thy  own  they  will 
give  thee,"  meaning  that  what  a  man  earns  is  his  own, 
and  cannot  be  taken  away. 

Trust  in  God. 

Rabbi  Jochanan,  the  son  of  Levi,  fasted  and  prayed 
to  the  Lord  that  he  might  be  permitted  to  gaze  on  the 
angel  Elijah,  he  who  had  ascended  alive  to  heaven. 
God  granted  his  prayer,  and  in  the  semblance  of  a  man 
Elijah  apjoeared  before  him. 

"Let  me  journey  with  thee  in  thy  travels  through 
the  world,"  prayed  the  Rabbi  to  Elijah;  "let  me  ob- 
serve thy  doings,  and  gain  in  wisdom  and  understand- 
ing." 

"Nay,"  answered  Elijah;  "my  actions  thou  couldst 
not  understand;  my  doings  would  trouble  thee,  being 
beyond  thy  comprehension." 

But  still  the  Rabbi  entreated, 

"I  will  neither  trouble  nor  question  thee,"  he  said; 
"  only  let  me  accompany  thee  on  thy  way." 

"Come,  then,"  said  Elijah;  "but  let  thy  tongue  b? 


336  SELECTIONS    FROM    THE    TALMUD. 

mute.     With  thy  first  question,  thy  first  expression  of 
astonishment,  we  must  part  company." 

So  the  two  journeyed  through  the  world  together. 
They  approached  the  house  of  a  poor  man,  whose  only 
treasure  and  means  of  support  was  a  cow.  As  they 
came  near,  the  man  and  his  wife  hastened  to  meet  them, 
begged  them  to  enter  their  cot,  and  eat  and  drink  of  the 
best  they  could  afford,  and  to  pass  the  night  under  their 
roof  This  they  did,  receiving  every  attention  from 
their  poor  but  hospitable  host  and  hostess.  In  the 
morning  Elijah  rose  up  early  and  prayed  to  God,  and 
when  he  had  finished  his  prayer,  behold  the  cow  be- 
longing to  the  poor  people  dropped  dead.  Then  the 
travellers  continued  on  their  journey. 

Much  was  Rabbi  Jochanan  perplexed.  "Not  only 
did  w^e  neglect  to  pay  them  for  their  hospitality  and 
generous  services,  but  his  cow  we  have  killed;"  and  he 
said  to  Elijah,  ''Why  didst  thou  kill  the  cow  of  this 
good  man,  who — " 

"Peace,"  interrupted  Elijah;  "hear,  see,  and  be  si- 
lent !  If  I  answer  thy  questions  we  must  part." 
And  they  continued  on  their  way  together. 
Towards  evening  they  arrived  at  a  large  and  impos- 
ing mansion,  the  residence  of  a  haughty  and  wealthy 
man.  They  were  coldly  received ;  a  piece  of  bread  and 
a  glass  of  water  were  placed  before  them,  but  the  mas- 
ter of  the  house  did  not  welcome  or  speak  to  them,  and 
they  remained  there  during  the  night  unnoticed.  In 
the  morning  Elijah  remarked  that  a  wall  of  the  house 
required  repairing,  and  sending  for  a  carpenter,  he  him- 
self paid  the  money  for  the  repair,  as  a  return,  he  said, 
for  the  hospitality  they  had  received. 

Again  was  Rabbi  Jochanan  filled  with  wonder,  but 
he  said  naught,  and  they  proceeded  on  their  journey. 


TRUST    IN    GOD.  837 

As  the  shades  of  night  were  falling  they  entered  a 
city  which  contained  a  large  and  imposing  synagogue. 
As  it  was  the  time  of  the  evening  service  they  entered 
and  were  much  pleased  with  the  rich  adornments,  the 
velvet  cushions,  and  gilded  carvings  of  the  interior. 
After  the  completion  of  the  service,  Elijah  arose  and 
called  out  aloud,  "Who  is  here  willing  to  feed  and 
lodge  two  poor  men  this  night?"  None  answered, 
and  no  respect  was  shown  to  the  travelling  strangers. 
In  the  morning,  however,  Elijah  re-entered  the  syna- 
gogue, and  shaking  its  members  by  the  hands,  he  said, 
"I  hope  that  you  may  all  become  presidents." 

Next  evening  the  two  entered  another  city,  when 
the  Shamas  (sexton)  of  the  synagogue,  came  to  meet 
them,  and  notifying  the  members  of  his  congregation  of 
the  coming  of  two  strangers,  the  best  hotel  of  the  place 
was  opened  to  them,  and  all  vied  in  showing  them  at- 
tention and  honor. 

In  the  morning,  on  parting  with  them,  Elijah  said, 
"May  the  Lord  appoint  over  you  but  one  president." 

Jochanan  could  resist  his  curiosity  no  longer.  "Tell 
me,"  said  he  to  Elijah,  '•  tell  me  the  meaning  of  all 
these  actions  which  I  have  witnessed.  To  those  who 
have  treated  us  coldly  thou  hast  uttered  good  wishes ; 
to  those  who  have  been  gracious  to  us  thou  hast  made 
no  suitable  return.  Even  though  we  must  part,  1  pray 
thee  explain  to  me  the  meaning  of  thy  acts." 

"  Listen,"  said  Elijah,  "  and  learn  to  trust  in  God, 
even  though  thou  canst  not  understand  His  ways.  We 
first  entered  the  house  of  the  poor  man,  who  treated  us 
so  kindly.  Know  that  it  had  been  decreed  that  on  that 
very  day  his  wife  should  die.  I  prayed  unto  the  Lord 
that  the  cow  might  prove  a  redemption  for  her ;  God 
granted  my  prayers,  and   the  woman   was   preserved 

22 


338  SELECTIONS    FROM    THE    TALMUD. 

unto  her  husband.  The  rich  man,  whom  next  we 
called  up,  treated  us  coldly,  and  I  repaired  his  wall.  I 
repaired  it  without  a  new  foundation,  without  digging 
to  the  old  one.  Had  he  repaired  it  himself  he  would 
have  dug,  and  thus  discovered  a  treasure  which  lies 
there  buried,  but  which  is  now  forever  lost  to  him.  To 
the  members  of  the  synagogue  who  were  inhospitable  I 
said,  '  May  you  all  be  presidents,'  and  where  many  rule 
there  can  be  no  peace ;  but  to  the  others  I  said,  '  May 
you  have  but  one  president ;'  with  one  leader  no  mis- 
understanding may  arise.  Now,  if  thou  seest  the 
wicked  prospering,  be  not  envious ;  if  thou  seest  the 
righteous  in  poverty  and  trouble,  be  not  provoked  or 
doubtful  of  God's  justice.  The  Lord  is  righteous.  His 
judgments  all  are  true ;  His  eyes  note  all  mankind,  and 
none  can  say,  '  What  dost  thou  ?'  " 

With  these  words  Elijah  disappeared,  and  Jochanan 
^was  left  alone. 

Tlte  Bride  and  Bridegroom. 

There  was  once  a  man  who  pledged  his  dearest  faith 
to  a  maiden,  beautiful  and  true.  For  a  time  all  passed 
pleasantly,  and  the  maiden  lived  in  happiness.  But 
then  the  man  was  called  from  her  side,  he  left  her;  long 
she  waited,  but  he  did  not  return.  Friends  pitied  her 
and  rivals  mocked  her ;  tauntingly  they  pointed  at  her, 
and  said,  "  He  has  left  thee ;  he  will  never  come  back." 
The  maiden  sought  her  chamber,  and  read  in  secret  the 
letters  which  her  lover  had  written  to  her,  the  letters 
in  which  he  promised  to  be  ever  faithful,  ever  true. 
Weeping  she  read  them,  but  they  brought  comfort  to 
her  heart ;  she  dried  her  eyes  and  doubted  not. 

A  joyous  day  dawned  for  her ;  the  man  she  loved  re- 


TRUTH.  339 

turned,  and  when  he  learned  that  others  had  doubted  and 
asked  her  how  she  had  preserved  her  faith,  she  showed 
his  letters  to  him,  declaring  her  eternal  trust. 

Israel,  in  misery  and  captivity,  was  mocked  by  the 
nations ;  her  hopes  of  redemption  were  made  a  laughing- 
stock ;  her  sages  scoffed  at ;  her  holy  men  derided.  Into 
her  synagogues,  into  her  schools  went  Israel;  she  read 
the  letters  which  her  God  had  written,  and  believed  in 
the  holy  promises  which  they  contained. 

God  will  in  time  redeem  her;  and  when  He  says: 

"How  could  you  alone  be  faithful  of  all  the  mocking 
nations  ?" 

She  will  point  to  the  law  and  answer, 

"  Had  not  Thy  law  been  my  delight,  I  should  long 
since  have  perished  in  my  affliction."     (Psalm  119.) 

Truth. 

When  God  was  about  to  create  man  the  angels  gath- 
ered about  him.  Some  of  them  opening  their  lips  ex- 
claimed, "Create,  oh  God,  a  being  who  shall  praise  Thee 
from  earth  even  as  we  in  heaven  sing  Thy  glory." 

But  others  said, 

"  Hear  us,  Almighty  King,  create  no  more  !  The 
glorious  harmony  of  the  heavens  which  Thou  hast  sent 
to  earth  will  be  by  man  disturbed,  destroyed." 

Then  silence  fell  upon  the  contesting  hosts  as  the 
Angel  of  Mercy  appeared  before  the  throne  of  grace  on 
bended  knees. 

Sweet  was  the  voice  which  said  entreatingly, 

"  Oh  Father,  create  Thou  man;  make  him  Thine  own 
noble  image.  With  heavenly  pity  will  I  fill  his  heart, 
with  sympathy  towards  every  living  thing  impress  his 
being ;  through  him  will  they  find  cause  to  praise  Thee." 


S40  SELECTIONS    FROM    THE    TALMUD. 

Then  the  Angel  of  Mercy  ceased,  and  the  Angel  of 
Peace  with  tearful  eyes  spoke  thus  : 

"0  God,  create  him  not !  Thy  peace  he  will  disturb, 
the  flow  of  blood  will  follow  sure  his  coming.  Confu- 
sion, horror,  war,  will  blot  the  earth,  and  Thou  wilt  no 
longer  find  a  pleasant  place  among  Thy  works  on  earth." 

Then  spoke  in  stern  tones  the  Angel  of  Justice, 

"And  Thou  wilt  judge  him,  God;  he  shall  be  subject 
to  my  sway." 

The  Angel  of  Truth  approached,  saying, 

"Cease  1  Oh,  God  of  truth,  with  man  Thou  sendest 
falsehood  to  the  earth." 

Then  all  were  silent,  and  out  of  the  deep  quietness 
the  Divine  words  came, 

"  Thou,  oh  Truth,  shalt  go  to  earth  with  him,  and  yet 
remain  a  denizen  of  heaven ;  'twixt  heaven  and  earth 
to  float,  connecting  link  between  the  two." 

The  Destruction  of  Bithar. 

It  was  customary  in  Bithar  when  a  child  was  born 
for  the  parents  to  plant  a  young  cedar  tree,  to  grow  up 
with  the  infant.  It  happened  upon  one  occasion  when 
the  daughter  of  the  emperor  was  riding  through  the 
city,  that  her  chariot  broke  down,  and  her  attendants 
pulled  up  a  young  cedar  tree  to  use  in  repairing  it.  The 
man  who  had  planted  the  tree,  seeing  this,  attacked  the 
servants  and  beat  them  severely.  This  action  incensed 
the  emperor,  who  immediately  dispatched  an  army  of 
eighty  thousand  men  against  the  city.  These  captured 
it  and  killed  the  inhabitants,  men,  women  and  children. 
The  rivers  ran  red  with  blood,  and  'tis  said  that  the 
ground  was  rich  and  prolific  to  the  farmers  for  seven 


THE    DESTRUCTION    OF    JERUSALEM.  341 

years,  from  the  bodies  of  those  who  perished,  said  to  be 
four  hundred  thousand  Israelites. 


The  Destruction  of  Jerusalem. 

When  the  guilt  of  the  Israelites  grew  too  great  for 
the  forbearance  of  the  Most  High,  and  they  refused  to 
listen  to  the  words  and  warnings  of  Jeremiah,  the  pro- 
phet left  Jerusalem  and  travelled  to  the  land  of  Benja- 
min. While  he  was  in  the  holy  city,  and  prayed  for 
mercy  on  it,  it  was  spared ;  but  while  he  sojourned  in 
the  land  of  Benjamin,  Nebuchadnezzar  laid  waste  the 
land  of  Israel,  plundered  the  holy  Temple,  robbed  it  of 
its  ornaments,  and  gave  it  a  prey  to  the  devouring  flames. 
By  the  hands  of  Nebuzaradan  did  NebuchadnezLr  send 
(while  he  himself  remained  in  Riblah)  to  destroy  Je- 
rusalem. 

Before  he  ordered  the  expedition  he  endeavored  by 
means  of  signs,  in  accordance  with  the  superstition  of 
his  age,  to  ascertain  the  result  of  the  attempt.  He  shot 
an  arrow  from  his  bow,  pointing  to  the  west,  and  the 
arrow  turned  towards  Jerusalem.  Then  he  shot  again, 
pointing  towards  the  east,  and  the  arrow  sped  tow°ards 
Jerusalem.  Then  he  shot  once  more,  desiring  to  know 
in  which  direction  lay  the  guilty  city  which  should  be 
blotted  from  the  world,  and  for  the  third  time  his  arrow 
pointed  towards  Jerusalem. 

When  the  city  had  been  captured,  he  marched  with 
his  princes  and  officers  into  the  Temple,  and  called  out 
mockingly  to  the  God  of  Israel,  "And  art  thou  the  great 
God  before  whom  the  world  trembles,  and  we  here  in 
thy  city  and  thy  Temple!" 

On  one  of  the  walls  he  found  the  mark  of  an  arrow's 


342  SELECTIONS    FROM    THE    TALMUD. 

head,  as  though  somebody  had  been  killed  or  hit  near 
by,  and  he  asked,  "Who  was  killed  here?" 

"Zachariah,  the  son  of  Yehoyadah  the  high  priest," 
answered  the  people;  "he  rebuked  us  incessantly  on  ac- 
count of  our  transgressions,  and  we  tired  of  his  words, 
and  put  him  to  death." 

The  followers  of  Nebuchadnezzar  massacred  the  in- 
habitants of  Jerusalem,  the  priests  and  the  people,  old 
and  young,  women,  and  children  who  were  attending 
school,  even  babies  in  the  cradle.  The  feast  of  blood  at 
last  shocked  even  the  leader  of  the  hostile  heathens, 
who  ordered  a  stay  of  this  wholesale  murder.  He  then 
removed  all  the  vessels  of  gold  and  silver  from  the 
Temple,  and  sent  them  by  his  ships,  to  Babel,  after 
which  he  set  the  Temple  on  fire. 

The  high  priest  donned  his  robe  and  ephod  and  say- 
ing, "Now  that  the  Temple  is  destroyed,  no  priest  is 
needed  to  officiate,"  threw  himself  into  the  flames  and 
was  consumed.  When  the  other  priests  who  were  still 
alive  witnessed  this  action,  they  took  their  harps  and 
musical  instruments  and  followed  the  example  of  the 
high  priest.  Those  of  the  people  whom  the  soldiers  had 
not  killed  were  bound  in  iron  chains,  burdened  with  the 
spoils  of  the  victors,  and  carried  into  captivity.  Jere- 
miah the  prophet  returned  to  Jerusalem  and  accom- 
panied his  unfortunate  brethren,  who  went  out  almost 
naked.  When  they  reached  a  place  called  Bet  Kuro, 
Jeremiah  obtained  better  clothing  for  them.  And  he 
spoke  to  Nebuchadnezzar  and  the  Chaldeans,  and  said, 
"  Think  not  that  of  your  own  strength  you  were  able  to 
overcome  the  people  chosen  of  the  Lord  ;  'tis  their  in- 
iquities which  have  condemned  them  to  this  sorrow." 

Thus  the  people  journeyed  on  with  crying  and  moan- 
ing until  they  reached  the  rivers  of  Babylon.     Then 


SECOND    DESTRUCTION    OF    JERUSALEM.  343 

Nebuchadnezzar  said  to  them,  "Sing,  ye  people, — pLay 
for  me, — sing  the  songs  ye  were  wont  to  sing  before 
your  great  Lord  in  Jerusalem." 

In  answer  to  this  command,  tlie  Levites  hung  their 
harps  upon  the  willow  trees  near  the  banks  of  the  river, 
as  it  is  written,  "Upon  the  willows  in  her  midst  had  we 
hung  up  our  harps."  (Ps.  137  :  2.)  Then  they  said, 
"If  we  had  but  performed  the  will  of  God  and  sung  His 
praises  devoutly,  we  should  not  have  been  delivered 
into  thy  hands.  Now  how  can  we  sing  before  thee  the 
prayers  and  hymns  that  belong  only  to  the  One  Eternal 
God?"  as  it  is  said,  "How  should  we  sing  the  song  of 
the  Lord  on  the  soil  of  the  stranger?"     (Ibid.  4.) 

Then  said  the  officers  of  the  captors,  "  These  men  are 
men  of  death;  they  refuse  to  obey  the  order  of  the  king; 
let  them  die." 

But  forth  stepped  Pelatya,  the  son  of  Yehoyadah,  and 
thus  he  addressed  Nebuchadnezzar. 

"Behold,  if  a  flock  is  delivered  into  the  hands  of  a 
shepherd,  and  a  wolf  steals  a  lamb  from  the  flock,  tell 
me,  who  is  responsible  to  the  owner  of  the  lost  animal?" 

"Surely  the  shepherd,"  replied  Nebuchadnezzar. 

"Then  listen  to  thine  own  words,"  replied  Pelatya. 
"God  has  given  Israel  into  thy  hands;  to  Him  art  thou 
responsible  for  those  who  are  slain." 

The  king  ordered  the  chains  to  be  removed  from  the 
captives,  and  they  were  not  put  to  death. 

Second  Destruction  of  Jerusalem. 

Through  Kamtzah  and  Bar  Kamtzah  was  Jerusalem 
destroyed;  and  thus  it  happened. 

A  certain  man  made  a  feast;  he  was  a  friend  of  Kamt- 
zah, but  Bar  Kamtzah  he  hated.     He  sent  a  messenger 


314:  SELECTIONS    FROM    THE    TALMUD. 

to  Kamtzah  with  an  invitation  to  his  banquet,  but  this 
messenger  making  a  mistake,  delivered  the  invitation 
to  his  master's  enemy,  Bar  Kamtzah. 

Bar  Kamtzah  accepted  the  invitation,  and  was  on 
hand  at  the  appointed  time,  but  when  the  host  saw  his 
enemy  enter  his  house,  he  ordered  him  to  leave  at  once. 

"Nay,"  said  Bar  Kamtzah,  "now  that  I  am  here,  do 
not  so  insult  me  as  to  send  me  forth.  I  will  pay  thee 
for  all  that  I  may  eat  and  drink." 

"I  want  not  thy  money,"  returned  the  other,  "neither 
do  1  desire  thy  presence;  get  thee  gone  at  once." 

But  Bar  Kamtzah  persisted. 

"I  will  pay  the  entire  expense  of  thy  feast,"  he  said; 
"do  not  let  me  be  degraded  in  the  eyes  of  thy  guests." 

Tlie  host  was  determined,  and  Bar  Kamtzah  with- 
drew from  the  banquet-room  in  anger. 

^'Many  Rabbis  were  present,"  said  he  in  his  heart, 
"and  not  one  of  them  interfered  in  my  behalf,  there- 
fore this  insult  which  they  saw  put  upon  me  must  have 
pleased  them." 

So  Bar  Kamtzah  spoke  treacherously  of  the  Jews 
unto  the  king,  saying,  "The  Jews  have  rebelled  against 
thee." 

"How  can  I  know  this?"  inquifed  the  king. 

"Send  a  sacrifice  to  their  Temple  and  it  will  be  re- 
jected," replied  Bar  Kamtzah. 

The  ruler  then  sent  a  well-conditioned  calf  to  be  sac- 
rificed for  him  in  the  Temple,  but  through  the  machi- 
nations of  Bar  Kamtzah  the  messenger  inflicted  a  blem- 
ish upon  it,  and,  of  course,  not  being  fit  for  the  sacrifice 
(Lev.  22  :  21)  it  was  not  accepted. 

Through  this  cause  was  Ciesar  sent  to  capture  Jeru- 
salem, and  for  two  years  he  besieged  the  city.  Four 
wealthy  citizens  of  Jerusalem  had   stored   up  enough 


SECOND    DESTRUCTION   OF   JERUSALEM.  345 

food  to  last  the  inhabitants  a  much  longer  time  than 
this,  but  the  people  being  anxious  to  fight  with  the  Ro- 
mans, destroyed  the  storehouses  and  brought  dire  famine 
upon  the  city. 

A  certain  noble  lady,  Miriam,  the  daughter  of  Baythus, 
sent  her  servant  to  purchase  some  flour  for  household 
use.  The  servant  found  that  all  the  flour  had  been 
sold,  but  there  was  still  some  meal  which  he  might  have 
purchased.  Hurrying  home,  however,  to  learn  his  mis- 
tress's wishes  in  regard  to  this,  he  discovered  on  his 
return  that  this  too  had  been  sold,  and  he  could  obtain 
nothing  save  some  coarse  barley  meal.  Not  wishing  to 
purchase  this  without  orders  he  returned  home  again,  but 
when  he  returned  to  the  storehouse  to  secure  the  barley 
meal,  that  was  gone  also.  Then  his  mistress  started 
out  herself  to  purchase  food,  but  she  could  find  nothing. 
Suffering  from  the  pangs  of  hunger  she  picked  from  the 
street  the  skin  of  a  fig  and  ate  it ;  this  sickened  her 
and  she  died.  But  previous  to  her  death  she  cast  all 
her  gold  and  silver  into  the  street,  saying,  "  What  use 
is  this  wealth  to  me  when  I  can  obtain  no  food  for  it?" 
Thus  were  the  words  of  Ezekiel  fulfilled, 

"  Their  silver  shall  they  cast  into  the  streets." 
After  the  destruction  of  the  storehouses,  Rabbi  Jocha- 
nan  in  walking  through  the  city  saw  the  populace  boil- 
ing straw  in  water  and  drinking  of  the  same  for  suste- 
nance. "  Ah,  woe  is  me  for  this  calamity !"  he  exclaimed ; 
"  How  can  such  a  people  strive  against  a  mighty  host?" 
He  applied  to  Ben  Batiach,  his  nephew,  one  of  the 
chiefs  of  the  city,  for  permission  to  leave  Jerusalem. 
But  Ben  Batiach  replied,  "It  may  not  be;  no  living 
body  may  leave  the  city."  "  Take  me  out  then  as 
a  corpse,"  entreated  Jochanan.  Ben  Batiach  assented 
to  this,  and  Jochanan  was  placed  in  a  coffin  and  carried 


316  SELECTIONS    FROM    THE    TALMUD. 

through  the  gates  of  the  city;  Rabbi  Eleazer,  Rabbi 
Joshua,  and  Ben  Batiach  acting  as  pall-bearers.  The 
coffin  was  placed  in  a  cave,  and  after  they  had  all  re- 
turned to  their  homes  Jochanan  arose  from  the  coffin 
and  made  his  way  to  the  enemy's  camp.  He  obtained 
from  the  commander  permission  to  establish  an  academy 
in  Jabna  with  Rabbon  Gamliel  as  the  principal. 

Titus  soon  captured  the  city,  killed  many  of  the 
people,  and  sent  the  others  into  exile.  He  entered  the 
Temple,  even  in  the  Most  Holy,  and  cut  down  the  veil 
which  separated  it  from  the  less  sacred  precincts.  He 
seized  the  holy  vessels,  and  sent  them  to  Rome. 

From  this  history  of  Kamtzah  and  Bar  Kamtzah  we 
should  learn  to  be  careful  of  offending  our  neighbors, 
when  in  so  slight  a  cause  such  great  results  may  origi- 
nate. Our  Rabbis  have  said  that  he  who  causes  his 
neighbor  to  blush  through  an  insult,  should  be  compared 
to  the  one  who  sheds  blood. 

Hannah  and  her  Seven  Sons. 

During  the  terrible  times  which  followed  the  fall  of 
the  Holy  City,  Hannah  and  her  seven  sons  were  cast 
into  prison. 

According  to  their  ages  were  they  brought  before  the 
tyrant  conqueror,  and  commanded  to  pay  homage  to 
him  and  his  gods. 

"God  forbid,"  exclaimed  the  eldest  lad,  "that  I  should 
bow  to  thy  image.  Our  commandments  say  to  us,  '  I 
am  the  Lord  thy  God ;'  to  no  other  will  I  bow." 

He  was  immediately  led  out  to  execution,  and  the 
same  demand  made  of  his  brother,  the  second  son. 

"  My  brother  bowed  not,"  he  answered,  "  and  no  more 
will  I." 


HANNAH    AND    HER    SEVEN    SONS.  347 

"  Wherefore  not  ?"  asked  the  tyrant. 

"Because,"  replied  the  lad,  "the  second  command- 
ment of  the  decalogue  tells  us,  'Thou  shalt  have  no 
other  God  but  me.' " 

His  death  followed  immediately  his  brave  words. 

"  My  religion  teaches  me,  '  Thou  shalt  worship  no 
other  God,"  (Ex.  .34  :  14),  said  the  third  son,  "  and  I 
welcome  the  fate  accorded  to  my  brothers  rather  than 
bow  to  thee  or  thy  images." 

The  same  homage  was  demanded  of  the  fourth  son, 
but  brave  and  faithful  as  his  brethren,  he  replied,  " '  He 
that  sacrificeth  unto  any  god  save  unto  the  Lord  only'" 
(Ex.  22: 19),  and  was  slain  pitilessly. 

" '  Hear,  0  Israel !  the  Lord  our  God,  the  Lord  is 
One,' "  exclaimed  the  fifth  lad,  yielding  up  his  young 
life  with  the  watchword  of  Israel's  hosts. 

"Why  art  thou  so  obstinate?"  was  asked  of  the  sixth 
brother,  when  he,  too,  was  brought  before  the  tyrant  and 
scorned  the  propositions  made  him. 

" '  The  Lord  thy  God  is  in  the  midst  of  thee,  a  mighty 
and  terrible  God ' "  (Deut.  7  :  21),  he  said  ;  and  died  for 
the  principles  he  proclaimed. 

Then  the  seventh  and  youngest  boy  was  brought  be- 
fore the  murderer  of  his  relatives,  who  addressed  him 
kindly,  saying, 

"My  son,  come  bow  before  my  gods." 

And  the  child  answered, 

"God  forbid!  Our  holy  religion  teaches  us  'Know 
therefore  this  da.y,  and  reflect  in  thy  heart  that  the 
Lord  he  is  God,  in  the  heavens  above  and  on  the  earth 
beneath  there  is  none  else'  (Deut.  4  :  39).  Never  will 
we  exchange  our  God  for  any  other,  neither  will  He  ex- 
change us  for  any  other  nation,  for  as  it  is  written,  'Thou 
hast  this  day  acknowledged  the  Lord'  (Deut.  26  :  17), 


348  SELECTIONS    FROM    THE    TALMUD. 

SO  is  it  also  written,  '  And  the  Lord  hath  acknowledged 
thee  this  day,  that  thou  art  unto  Him  a  peculiar  people!'" 

Still  the  tyrant  spoke  smoothly,  and  with  kind  words, 

"Thou  art  young,"  he  said;  "thou  hast  seen  but  little 
of  the  pleasures  and  joys  of  life,  not  as  much  as  has 
fallen  to  the  portion  of  thy  brethren.  Do  as  I  wish 
thee  and  thy  future  shall  be  bright  and  happy." 

"The  Lord  will  reign  forever  and  ever,"  said  the  lad; 
"thy  nation  and  thy  kingdom  will  be  destroyed;  thou 
art  here  to-day,  to-morrow  in  the  grave;  to-day  ele- 
vated, to-morrow  lowly;  but  the  most  Holy  One  en- 
dures forever." 

"See,"  continued  the  other,  "thy  brothers  lie  slain 
before  thee;  their  fate  will  be  thine  if  thou  refusest  to 
do  as  I  desire.  See,  I  will  cast  my  ring  to  the  ground, 
stoop  thou  and  pick  it  up ;  that  I  will  consider  alle- 
giance to  my  gods." 

"Thinkest  thou  that  I  fear  thy  threats?"  returned  the 
unterrified  lad;  "  why  should  I  fear  a  human  being  more 
than  the  great  God,  the  King  of  kings?" 

"Where  and  what  is  thy  God?"  asked  the  oppressor. 
"Is  there  a  God  in  the  world?" 

"Can  there  be  a  world  without  a  Creator?"  replied 
the  youth.  "Of  thy  gods  'tis  said,  -mouths  they  have, 
but  speak  not.'  Of  our  God  the  Psalmist  says,  '  By  the 
word  of  the  Lord  were  the  heavens  made.'  Thy  gods 
have  'eyes  but  see  not,'  but  'the  eyes  of  the  Lord  run 
to  and  fro  in  the  whole  earth!'  Thy  gods  have  'ears 
but  hear  not,'  but  of  our  God  'tis  written,  'The  Lord 
hearkened  and  heard.'  Of  tliy  gods  'tis  said,  '  a  nose 
they  have  but  smell  not,'  while  our  God  'smelled  the 
sweet  savor.'  'Hands  have  thy  gods  but  they  touch 
not,'  while  our  God  says,  '  My  hand  hath  also  founded 
the  earth.'     Of  thy  gods  'tis  written,  'feet  they  have  but 


HANNAH    AND    HER    SEVEN    SONS.  349 

walk  not/  while  Zachariah  tells  us  of  our  God,  '  His  feet 
will  stand  that  day  upon  the  mount  of  Olives.' " 

Then  said  the  cruel  one, 

"If  thy  God  hath  all  these  attributes,  why  does  He 
not  deliver  thee  from  my  power?" 

The  lad  replied, 

"He  delivered  Chananyah  and  his  companions  from 
the  power  of  Nebuchadnezzar,  but  they  were  righteous 
men,  and  Nebuchadnezzar  was  a  king  deserving  of  see- 
ing a  miracle  performed,  but  for  me,  alas  I  am  not 
worthy  of  redemption,  neither  art  thou  worthy  of  a  de- 
monstration of  God's  power." 

"Let  the  lad  be  slain  as  were  his  brothers,"  com- 
manded the  tyrant. 

Then  spoke  Hannah,  the  mother  of  the  boys, 

"Give  me  my  child,"  she  cried,  "oh,  cruel  king,  let 
me  fold  him  in  my  arms  ere  thou  destroyest  his  inno- 
cent young  life." 

She  threw  her  arms  around  the  lad,  clasping  him 
tightly  to  her  bosom,  and  pressing  her  lips  to  his.  "  Take 
my  life,"  she  cried;  "kill  me  first  before  my  child." 

"Nay,"  he  answered,  scoffingly,  "I  cannot  do  it,  for 
thy  own  laws  forbid;  'whether  it  be  ox  or  sheep  ye  shall 
not  kill  it  and  its  young  in  one  day.'"     (Lev.  28.) 

"Oh,  woe  to  thee,"  replied  the  mother,  "thou  who  art 
so  particular  to  regard  the  laws."  Then  pressing  her 
boy  to  her  heart,  "Go,  my  dear  one,"  she  said,  "say  to 
Abraham  that  my  sacrifice  hath  exceeded  his.  He 
built  one  altar  whereon  to  sacrifice  Isaac ;  thy  mother 
hath  built  seven  altars  and  sacrificed  seven  Isaacs  in 
one  day.  He  was  but  tempted,  thy  mother  hath  per- 
formed." 

After  the  execution  of  her  last  son,  Hannah  became 


850  SELECTIONS    FROM    THE    TALMUD. 

insane,  and  threw  herself  from  her  house-top.     Where 
she  fell,  she  expired, 

Happy  are  ye,  ye  seven  sons  of  Hannah;  your  por- 
tion in  the  future  world  was  waiting  for  you.  In  faith- 
fulness ye  served  your  God,  and  with  her  children  shall 
your  mother  rejoice  forever  in  the  eternal  world. 


PART  FIFTH. 

CIVIL  AND  CRIMINAL  LAW :  THE  HOLY  DAYS. 


"  When  do  justice  and  good  will  meet?  When  the 
contending  parties  can  be  made  to  peaceably  agree." 

To  accomplish  this  end  was  the  great  aim  of  the  an- 
cient Jewish  laws,  but  a  marked  distinction  was  made 
between  the  civil  and  criminal  branches.  In  the  former 
cases,  arguments  could  be  made  before,  and  decisions 
rendered  by,  either  the  general  magistracy  or  special 
judges  chosen  by  the  contending  parties,  and  many  were 
the  fences  erected  about  the  judges  to  keep  them  within 
the  lines  of  strict  equity,  such  as  the  following : 

"  He  who  unjustly  transfers  one  man's  goods  to  an- 
other, shall  answer  to  God  for  it  with  his  own  soul." 

"When  the  judge  sits  in  judgment  over  his  fellow- 
man,  he  should  feel  as  though  a  sword  was  pointed  at 
his  heart." 

"  Woe  to  the  judge  who,  knowing  the  unrighteousness 
of  a  decision,  endeavors  to  make  the  witnesses  respon- 
sible for  the  same.  From  Idm  will  God  require  an 
account." 

"  When  the  parties  stand  before  thee,  look  upon  both 
as  guilty ;  but  when  they  are  dismissed  let  them  both 
be  innocent,  for  the  fiat  has  gone  forth." 

The  judge  was  not  allowed  to  hear  anything  of  a  case, 
save  in  the  presence  of  all  the  parties  concerned;  and 


352  SELECTIONS    FROM    THE    TALMUD. 

he  was  particularly  enjoined  to  be  without  bias  caused 
by  a  difference  in  the  standing  or  wealth  of  the  parties; 
either  in  favor  of  the  poor  against  the  rich,  or  of  the 
rich  against  the  poor. 

The  witnesses  in  a  case  were  almost  as  closely  scru- 
tinized as  the  case  itself,  and  they  were  at  once  incom- 
petent if  they  had  any  personal  interest  in  the  suit.  If 
a  plaintiff  asked  for  more  than  he  was  legally  entitled 
to  in  the  hope  of  more  readily  obtaining  his  due,  he 
lost  his  suit. 

While  three  judges  could  form  a  tribunal  for  the  set- 
tling of  civil  cases,  that  for  the  judgment  of  criminal 
suits  was  composed  of  twenty-three  judges,  and  while 
in  the  former  case  a  majority  of  one  in  the  jury,  either 
acquitted  or  condemned,  in  the  latter  a  majority  of  one 
acquitted,  but  a  majority  of  two  was  required  to  con- 
demn. 

The  witnesses  in  criminal  suits  were  thus  admonished 
on  being  brought  into  court : 

"  Perchance  you  intend  to  speak  from  rumor,  being 
the  witness  of  another  witness,  to  tell  that  which  you 
have  heard  from  a  trustworthy  man,  or  perchance  you 
may  not  be  aware  that  we  shall  try  you  with  close  ques- 
tions and  searching  words.  Know  then,  that  trials 
wherein  the  life  of  man  hangs  in  the  scale,  are  not  like 
trials  concerning  worldly  goods.  With  money  may 
money  be  redeemed,  but  in  trials  like  this,  not  only  the 
blood  of  the  one  unjustly  condemned,  but  that  of  his 
seed  and  his  seed's  seed,  until  the  end  of  time,  will 
lay  heavy  on  the  soul  of  the  false  witness.  Adam 
was  created  alone  one  man,  and  he  who  destroys  a 
single  life  will  be  held  as  accountable  as  if  he  had  de- 
stroyed a  world.  Therefore  search  well  thy  words.  But 
say  not,  on  the  other  hand,  '  What  have  I  to  do  with 


CIVIL    AND    CRIMINAL    LAW — THE    HOLY    DAYS.        353 

all  this  ?'  Remember  the  words  of  Holy  Writ,  "  If  a 
witness  hath  seen  or  known,  if  he  do  not  utter,  he  shall 
bear  his  iniquity ;  and  remember  further,  '  In  the  de- 
struction of  the  wicked  there  is  joy.' " 

The  punishments  were  inflicted  in  the  most  humane 
manner,  and  the  entire  code  is  the  perfection  of  justice 
tempered  hy  mercy  in  its  truest  and  highest  sense. 

No  matter  how  numerous  the  crimes  of  an  offender 
might  be,  one  punishment  covered  them  all.  A  fine 
could  not  accompany  any  other  punishment,  and  in 
cases  of  flagellation,  the  number  of  strokes  was  limited 
in  the  most  extreme  cases  to  thirty-nine. 

The  judges  in  capital  cases  were  required  to  fast  all 
day  on  the  days  when  they  pronounced  judgments,  and 
even  after  the  sentence  the  case  was  again  considered 
by  the  highest  court  before  it  was  carried  into  effect. 

The  place  of  execution  was  located  a  considerable 
distance  from  the  court,  and  on  his  progress  thereto  the 
prisoner  was  stopped  several  times,  and  asked  whether 
he  could  think  of  anything  not  said  which  might  influ- 
ence the  judges  in  his  favor.  He  had  the  privilege  of 
returning  to  the  court  as  often  as  he  pleased  with  new 
pleas,  and  a  herald  preceded  him  crying  aloud,  "  This 
man  is  being  led  to  execution,  this  is  his  crime  .  .  . 
these  are  the  witnesses  against  him  ...  if  any  one 
knows  aught  in  his  favor  let  them  come  forth  now  and 
speak  the  words." 

Before  his  execution  he  was  urged  to  confess.  "Con- 
fess thy  sins,"  said  the  officers;  "every  one  who  confesses, 
has  part  in  the  world  to  come."  If  he  offered  no  con- 
fession he  was  requested  to  repeat  the  words,  *'  May  my 
death  be  a  redemption  for  all  my  sins." 

Capital  punishment,  however,  was  of  such  rare  oc- 
currence as  to  be  practically  abrogated.     In  fact  many 

23 


354  SELECTIONS    FROM    THE    TALMUD. 

of  the  judges  declared  openly  for  its  abolition,  and  a 
court  which  had  jDronounced  one  sentence  of  death  in 
seven  years  was  called  "  the  court  of  murderers." 

Passover. 

The  feast  of  unleavened  bread,  or  "  Passover,"  begins 
upon  the  evening  of  the  14th  day  of  Nissan  (April),  and 
was  instituted  in  commemoration  of  our  ancestors'  re- 
demption from  Egypt,  a  memorial  forever.  During  its 
continuance  we  are  strictly  forbidden  the  use  of  any 
leavened  thing. 

Moses  said  to  the  Israelites  in  the  name  of  the  Lord, 

"Draw  out  and  take  for  j^ourselves  a  lamb,"  etc. 

By  the  observance  of  this  precept  they  would  deserve 
well  of  God  and  he  would  redeem  them,  for  when  He 
spoke  they  were  "  naked  and  bare  "  of  good  deeds  and 
meritorious  acts. 

"  Draw  out  and  take  for  yourselves  a  lamb." 

Draw  yourselves  away  from  the  idols  which  ye  are 
worshipping  with  the  Egyptians,  the  calves  and  lambs 
of  stone  and  metal,  and  with  one  of  the  same  animals 
through  which  ye  sin,  prepare  to  fulfil  the  command- 
ments of  your  God. 

The  planet  sign  of  the  month  Nissan  is  a  lamb;  there- 
fore, that  the  Egyptians  might  not  think  that  through 
the  powers  of  the  lamb  they  had  thrown  off  the  yoke 
of  slavery,  God  commanded  His  people  to  take  a  lamb 
and  eat  it. 

They  were  commanded  to  roast  it  whole  and  to  break 
no  bone  of  it,  so  that  the  Egyptians  might  know  that  it 
was  indeed  a  lamb  which  they  had  consumed. 

The  Lord  said  to  Moses,  "  Tell  the  children  of  Israel 
that  they  shall  borrow  of  the  Egyptians  gold  and  silver 


PENTECOST.  355 

vessels,"  in  order  that  it  might  not  be  afterwards  said, 
"  The  words  '  they  will  make  them  serve,  and  they  will 
afflict  them,'  were  fulfilled ;  but  the  words  '  they  shall 
go  out  with  great  substance,'  did  not  come  to  pass." 

When  Moses  told  the  Israelites  that  they  should  go 
up  out  of  Egypt  with  great  substance,  they  answered, 
"  Would  that  we  could  go  even  empty-handed,"  like  to 
the  servant  confined  in  prison. 

"To-morrow,"  said  the  jailor  to  him,  "I  will  release 
thee  from  prison,  and  give  thee  much  money." 

"  Let  me  go  to-day,  and  give  me  nothing,"  replied  the 
prisoner. 

On  the  seventh  day  of  the  Passover  the  children  of 
Israel  passed  through  the  Red  Sea  on  dry  land. 

A  man  was  once  travelling  along  the  road  and  his 
son  preceded  him  on  the  way.  A  robber  appeared  in 
the  path,  and  the  man  put  his  son  behind  him.  Then 
lo,  a  wolf  came  after  the  lad,  and  his  flither  lifted  him 
up  and  carried  him  within  his  arms. 

The  sea  was  before  the  Israelites,  the  Egyptians  were 
behind  them,  so  God  lifted  up  His  child  and  carried  it 
within  His  arms. 

When  Israel  suffered  from  the  hot  rays  of  the  sun 
God  "  spread  the  cloud  for  a  covering ;"  when  they  were 
hungry  He  sent  them  bread  from  heaven ;  and  when 
they  thirsted  "  He  brought  forth  floods  from  a  rock." 

Pe)iiecost. 

The  Feast  of  Weeks,  or  "  Pentecost,"  occurs  upon  the 
sixth  day  of  the  third  month,  Sivan  (June).  It  is 
called  the  Feast  of  Weeks  because  forty-nine  days,  or 
seven  weeks,  duly  numbered,  elapse  between  the  second 
day  of  Passover,   when   (during  the  existence  of  the 


356  SELECTIONS    FROM    THE    TALMUD. 

Temple)  a  sheaf  of  green  barley  was  offered,  and  this 
festival,  when  two  loaves  made  of  the  first  flour  of  the 
wheat  harvest  were  "  brought  before  the  Lord."  It  is 
also  the  anniversary  of  the  delivery  of  the  command- 
ments from  Mount  Sinai. 

Why  does  not  the  Bible  particularize  in  this  as  on 
other  occasions,  and  say  directly,  "  On  the  sixth  day  of 
the  third  month  was  the  law  given?" 

Because  in  ancient  times  the  men  called  "wise" 
placed  their  faith  and  dependence  upon  the  planets. 
They  divided  these  into  seven,  apportioning  one  to  each 
day  of  the  week.  Some  nations  selected  for  their  great- 
est god  the  sun,  other  nations  the  moon,  and  so  on,  and 
prayed  to  them  and  worshipped  them.  They  knew  not 
that  the  planets  moved  and  changed  according  to  the 
course  of  nature,  established  by  the  Most  High,  a  course 
w^hicli  He  might  change  according  to  His  will,  and  into 
their  ignorant  ideas  many  of  the  Israelites  had  entered. 
Therefore,  as  they  considered  the  planets  as  seven,  God 
made  many  other  things  depending  on  that  number,  to 
show  that  as  He  made  them,  so  had  "He  made  the 
planets. 

The  seventh  da}*  of  the  week  He  made  the  Sabbath ; 
the  seventh  year  he  made  the  year  of  rest ;  after  seven 
times  seven  years,  or  after  seven  Sabbatical  years.  He 
ordained  the  Jubilee,  or  year  of  release.  Seven  days 
He  gave  to  the  Passover  festival,  and  seven  days  to  the 
Feast  of  Tabernacles.  Seven  days  was  Jericho  sur- 
rounded, and  seven  priests  took  seven  trumpets  and 
marched  round  its  walls  seven  times  upon  the  seventh 
day. 

Therefore,  after  numbering  seven  weeks  during  the 
ripening  time  of  the  grain,  the  Israelites  were  to  hold 
a  holy  convocation,  to  praise  the  One  who  can  prevent 


NEW  YEAR,  OR  THE  DAY  OF  MEMORIAL.      357 

all  things,  but  who  cannot  be  prevented;  who  can 
change  all  things,  but  is  unchangeable. 

The  first  day  the  Israelites  were  redeemed  from  slav- 
ery and  superstition ;  the  fiftieth  day  a  law  was  given 
them  for  their  guide  through  life;  therefore  they  are 
commanded  to  number  these  days  and  remember  them. 

The  children  of  Ishmael,  says  the  legend,  were  asked 
to  accept  the  law.  "  What  does  it  contain  ?"  they  asked. 
"Thou  shalt  not  steal,"  was  the  answer.  "How  can  we 
then  accept  it,"  they  returned,  "  when  thus  was  our 
forefather  blessed,  'Thy  hand  shall  be  against  every 
man?'" 

The  children  of  Esau  were  asked  to  accept  the  law, 
and  they  also  inquired,  "  What  does  it  contain  ?" 
"  Thou  shalt  not  kill,"  was  the  answer.  "'  We  cannot 
accept  it,  then,"  said  they,  "for  thus  did  our  father  Isaac 
bless  us,  'By  the  sword  shalt  thou  live.'" 

When  Israel  was  asked  to  accept  the  law,  the  people 
answered,  "  We  will  do  and  obey." 

Neio  Year,  or  The  Day  of  Memorial. 

On  the  first  day  of  the  seventh  month,  Tiahri  (Octo- 
ber), is  the  commemoration  of  the  creation  of  the  world. 
Then  the  cornet  is  blown  to  announce  to  the  people 
that  a  new  year  has  begun  its  course,  and  to  warn  them 
to  examine  strictly  their  conduct  and  make  amends 
therein  where  amends  are  needed. 

Would  not  any  person  of  sense,  knowing  that  he 
must  appear  before  a  Court  of  Judgment,  prepare  him- 
self therefor?  Either  in  a  civil  or  a  criminal  case 
would  he  not  seek  for  counsel  ?  How  much  more,  then, 
is  it  incumbent  upon  him  to  prepare  for  a  meeting  with 
the  King  of  kings,  before  whom  all  things  are  revealed. 


358  SELECTIONS    FKOM    THE    TALMUD. 

No  counsel  can  help  him  in  his  case ;  repentance,  devo- 
tion, charity,  these  are  the  arguments  which  must  plead 
in  his  favor.  Therefore,  a  person  should  search  his 
actions  and  repent  his  transgressions  previous  to  the  day 
of  judgment.  In  the  month  of  Elul  (September)  he 
should  arouse  himself  to  a  consciousness  of  the  dread 
justice  awaiting  all  mankind. 

This  is  the  season  when  the  Lord  pardoned  the  Is- 
raelites who  had  worshipped  the  molten  calf.  He  com- 
manded Moses  to  reascend  the  mount  for  a  second 
tablet,  after  he  had  destroyed  the  first.  Thus  say  the 
sages,  "  The  Lord  said  unto  Moses  in  tlie  month  Elul, 
'  Go  up  unto  me  on  the  mountain,'  and  Moses  went  up 
and  received  the  second  tablet  at  the  end  of  forty  days. 
Before  he  ascended  he  caused  the  trumpet  to  be  sounded 
through  the  camp."  Since  that  time  it  is  customary  to 
sound  the  Shophar  (cornet)  in  the  synagogues,  to  give 
warning  to  the  people  that  the  day  of  judgment,  New 
Year,  is  rapidly  approaching,  and  with  it  the  Day  of 
Atonement.  Therefore,  ^propitiatory  prayers  are  said 
twice  every  day,  morning  and  evening,  from  the  second 
day  of  Elul  until  the  eve  of  the  Day  of  Atonement, 
which  period  comprises  the  last  forty  days  which  Moses 
passed  on  Sinai,  when  God  was  reconciled  to  Israel  and 
pardoned  their  transgressions  with  the  molten  calf. 

Rabbi  Eleazer  said,  "Abraham  and  Jacob  were  born 
in  Tlshri,  and  in  Tlshri  they  died.  On  the  first  of 
Tlshri  the  universe  was  created,  and  during  the  Pass- 
over was  Isaac  born.  On  the  first  of  Tisliri  (New  Year) 
Sarah,  Rachel,  and  Hannah,  three  barren  women,  were 
visited.  On  the  first  day  of  Tislirl  our  ancestors  discon- 
tinued their  rigorous  labor  in  Egypt.  On  the  first  of 
Tifihri  Adam  was  created ;  from  his  existence  we  count 
our  years,  that  is  the  sixth  day  of  the  creation.     On 


NEW    YEAR,   OR    THE    DAY    OF    MEMORIAL.  859 

that  day,  too,  did  he  eat  of  the  forbidden  fruit,  therefore 
is  the  season  appointed  for  one  of  penitence,  for  the 
Lord  said  to  Adam,  'This  shall  be  for  a  sign  in  future 
generations;  thy  descendants  shall  be  judged  upon 
these  days,  and  they  shall  be  appointed  as  days  of  par- 
don and  forgiveness.' " 

Four  times  in  the  year  the  Lord  pronounces  His 
decrees. 

First,  New  Year,  the  first  of  Tishri.  Then  the  judg- 
ments of  all  human  beings  for  the  coming  year  are  or- 
dained. 

Second.  The  first  day  of  Passover.  Then  the  scarcity 
or  fulness  of  the  crops  is  determined. 

Third.  Pentecost.  Then  the  Lord  blesses  the  fruit 
of  the  trees,  or  bids  them  bear  not  in  plenty. 

Fourth.  The  feast  of  Tabernacles.  Then  the  Lord 
determines  whether  the  rain  shall  bless  the  earth  in  its 
due  season  or  not. 

Man  is  judged  on  New  Year's,  and  the  decree  is  made 
final  on  the  Day  of  Atonement. 

^  Rabbi    Nathan  has  said  that  man  is  judged  at  all 
times. 

Thus  taught  Rabbi  Akiba.  "  Why  does  the  law  com- 
mand the  bringing  of  a  sheaf  of  barley  on  the  Passover? 
Because  the  Passover  is  the  season  of  the  harvest  of  the 
grain.  The  Lord  says,  'Offer  for  me  a  sheaf  of  barley 
on  Passover,  that  I  may  bless  the  grain  which  is  in  the 
field.' 

"Why  does  the  Bible  say.  Bring  two  loaves  of  the 
new  wheat  on  Pentecost?  Because  at  Pentecost  time 
the  fruit  ripens,  and  God  says,  'Offer  for  me  two  loaves 
of  the  new  wheat,  in  order  that  I  may  bless  the  fruit 
which  is  on  the  trees.' 

"Why  were  we  commanded  to  bring  a  drink  offering 


360  SELECTIONS    FROM    THE    TALMUD. 

of  water  into  the  Temple  on  the  feast  of  Tabernacles? 
Because  then  is  the  season  of  rain,  and  the  Lord  says, 
*^  Bring  the  drink  offering  of  water  to  me,  in  order  that 
I  may  bless  the  rain  of  the  year.' 

"Why  do  they  make  the  cornet  which  they  blow  of 
a  ram's  horn?  In  order  that  the  Lord  may  remember 
the  ram  which  was  sacrificed  instead  of  Isaac,  and 
allow  the  merits  of  the  patriarchs  to  weigh  in  favor  of 
their  descendants,  as  it  is  written  in  the  Decalogue, 
'Showing  mercy  to  thousands  of  those  who  love  me  and 
keep  my  commandments.'  "   (Ex.  20  :  6.) 

On  New  Year's  day  they  recite  in  the  synagogues  the 
record  of  the  binding  of  Isaac  for  the  same  purpose. 
While  God  has  mercy  upon  His  creatures  He  gives  them 
a  season  for  repentance,  that  they  may  not  perish  in 
their  wickedness,  therefore  as  it  is  written  in  Lamenta- 
tions 3  :  40,  we  should  "search  through  and  investigate 
our  ways  and  return  unto  the  Lord." 

During  the  year  man  is  apt  to  grow  callous  as  to  his 
transgressions,  therefore  the  cornet  is  sounded  to  arouse 
him  to  the  consciousness  of  the  time  which  is  passing 
so  rapidly  away.  "  Rouse  thee  from  th}^  sleep,"  it  says 
to  him ;  "  the  hour  of  thy  visitation  approaches."  The 
Eternal  wishes  not  to  destroy  His  children,  merely  to 
arouse  them  to  repentance  and  good  resolves. 

Three  classes  of  people  are  arraigned  for  judgment: 
the  righteous,  the  wicked,  and  the  indifferent.  To  the 
righteous  the  Lord  awards  a  happy  life;  the  wicked  He 
condemns,  and  to  the  indifferent  ones  He  grants  a  res- 
pite. From  New  Year's  day  until  the  Day  of  Atone- 
ment His  judgment  He  holds  in  abeyance;  if  they  re- 
pent truly  they  are  classed  with  the  righteous  for  a 
happy  life,  and  if  they  remain  untouched,  they  are 
counted  with  the  wicked. 


NEW    YEAR,   OR    THE    DAY    OF    MEMORIAL.  361 

Three  sounds  for  the  cornet  are  commanded  in  the 
Bible.  A  pure  sound  {T7dah),  a  sound  of  alarm  or 
trembling  [Truali),  and  thirdly,  a  pure  sound  again 
{Tkiah). 

The  first  sound  typifies  man's  first  awakening  to 
penitence;  he  must  search  well  his  heart,  desert  his 
evil  ways,  and  purify  his  thoughts,  as  it  is  written: 
"Let  the  wicked  forsake  his  ways  and  the  man  of  un- 
righteousness his  thoughts,  and  let  him  return  unto  the 
Lord." 

The  alarm  sound  typifies  the  sorrow  which  a  re- 
pentant man  feels  for  his  misconduct  and  his  earnest 
determination  to  reform. 

The  last  sound  is  the  pure  sound  again,  wdiich  typifies 
a  sincere  resolve  to  keep  the  repentant  heart  incorrupt. 

The  Bible  says  to  us, 

''The  word  is  very  nigh  unto  thee,  in  thy  mouth 
and  in  thy  heart,  that  thou  mayest  do  it."  (Deut.  30  : 
14.)  This  verse  teaches  us  that  repentance  is  nearer 
to  those  who  believe  in  God  and  His  book,  than  fanatics 
would  make  it.  Difficult  penances  are  ordained  for  the 
sinner  among  them.  He  must  fast  many  days,  or 
travel  barefoot  through  rugged  ways,  or  sleep  in  the 
open  air.  But  we  are  not  required  to  travel  to  the 
nether  end  of  the  ocean  or  to  climb  to  mountain  tops,  for 
our  holy  word  says  to  us,  "  It  is  not  in  heaven,  neither 
is  it  beyond  the  sea,  but  the  word  is  very  nigh." 

In  three  ways  may  we  repent. 

First.  By  words  of  mouth,  finding  birth  in  an  honest 
heart. 

Secondly.  With  our  feelings,  sorrow  for  sins  com- 
mitted. 

Thirdly.  By  good  deeds  in  the  future. 


362  SELECTIONS    FROM    THE    TALMUD. 

Rabbi  Saadiali  declared  that  God  commanded  us  to 
sound  the  cornet  on  New  Year's  day  for  ten  reasons. 

First.  Because  this  day  is  the  beginning  of  the  crea- 
tion, when  God  began  to  reign  over  the  world,  and  as  it 
is  customary  to  sound  the  trumpets  at  the  coronation  of 
a  king,  we  should  in  like  manner  proclaim  by  the  sound 
of  the  cornet  that  the  Creator  is  our  king, — as  David 
said,  "With  trumpets  and  the  sound  of  the  cornet, 
shout  ye  before  the  Lord." 

Secondly.  As  the  New  Year  day  is  the  first  of  the 
ten  penitential  days,  we  sound  the  cornet  as  a  procla- 
mation to  admonish  all  to  return  to  God  and  repent. 
If  they  do  not  so,  they  at  least  have  been  informed,  and 
cannot  plead  ignorance.  Thus  we  iind  that  earthly 
kings  publish  their  decrees  with  such  concomitant,  that 
none  may  say,  "We  heard  not  this." 

Thirdly.  To  remind  us  of  the  law  given  on  Mount 
Sinai,  where  it  is  said  (Exod.  19  :  16),  "The  voice  of 
the  cornet  was  exceeding  loud."  To  remind  us  also 
that  we  should  bind  ourselves  anew  to  the  performance 
of  its  precepts,  as  did  our  ancestors  when  they  said, 
"All  that  the  Lord  hath  said  will  we  do  and  obey." 

Fourthly.  To  remind  us  of  the  prophets,  who  were 
compared  to  watchmen  blowing  the  trumpet  of  alarm, 
as  we  find  in  Ezekiel  (33  :  4),  "Whosoever  heareth  the 
sound  of  the  cornet  and  taketh  not  w^arning,  and  the 
sound  Cometh  and  taketh  him  away,  his  blood  shall  be 
upon  his  own  headj  but  he  that  taketh  warning  shall 
save  his  life." 

Fifthly.  To  remind  us  of  the  destruction  of  the  Tem- 
ple and  the  fearsome  sound  of  the  battle-cry  of  our  ene- 
mies. "Because  thou  hast  heard,  oh  my  soul,  the  sound 
of  the  trumpet,  the  alarm  of  war."     (Jerem.  4  :  19.) 


NEW  YEAR,  OR  THE  DAY  OF  MEMORIAL.      363 

Therefore  when  we  hear  the  sound  of  the  cornet  we 
should  implore  God  to  rebuild  the  Temple. 

Sixthly.  To  remind  us  of  the  binding  of  Isaac,  who 
willingly  offered  himself  for  immolation,  in  order  to 
sanctify  the  Holy  Name. 

Seventhly.  That  when  we  hear  the  terrifying  sound, 
we  may,  through  dread,  humble  ourselves  before  the 
Supreme  Being,  for  it  is  the  nature  of  these  martial 
instruments  to  produce  a  sensation  of  terror,  as  the 
prophet  Amos  observes,  "Shall  a  trumpet  be  blown  in 
a  city,  and  the  people  not  be  terrified?" 

Eighthly.  To  remind  us  of  the  great  and  terrible 
Day  of  Judgment,  on  which  the  trumpet  is  to  be  sounded, 
as  w^e  find  in  Zeph.  (1  :  14-16)  :  "The  great  day  of 
the  Lord  is  near,  and  hasteneth  much,  a  day  of  the 
trumpet  and  of  shouting." 

Ninthly.  To  remind  us  to  pray  for  the  time  when 
the  outcasts  of  Israel  are  to  be  gathered  together,  as 
promised  in  Isaiah  (28:13):  "And  it  shall  come  to 
pass  in  that  day,  the  great  trumpet  shall  be  sounded, 
and  those  shall  come  who  were  perishing  in  the  land  of 
Assyria." 

Tenthly.  To  remind  us  of  the  resurrection  of  the 
dead,  and  our  firm  belief  therein,  "Yea,  all  ye  that  in- 
habit the  world,  and  that  dwell  on  the  earth,  when  the 
standard  is  lifted  upon  the  mountain,  behold,  and  when 
the  trumpet  is  sounded,  hear !"  says  the  prophet  Isaiah. 

Therefore  should  we  set  our  hearts  to  these  seasons, 
and  fulfil  the  precept  that  the  Bible  commands  us,  as  it 
is  written, 

"And  the  Lord  commanded  us  to  do  all  the  statutes 
.  .  .  that  it  might  be  well  with  us  at  all  times." 
(Deut.  11:24.) 


364  SELECTIONS    FROM    THE    TALMUD. 

The  Day  of  Atonement. 

The  hearts  of  all  who  fear  God  should  tremble  with 
the  reflection  that  all  the  deeds  of  the  creature  are 
known  to  the  Creator,  and  will  be  by  Him  accounted 
to  them  for  good  or  evil.  God  is  ready  at  all  times  to 
acknowledge  true  penitence ;  and  of  repentance  there 
are  seven  degrees : 

First.  The  righteous  man,  who  repents  his  miscon- 
duct as  soon  as  he  becomes  aware  of  his  sin.  This  is 
the  best  and  most  complete. 

Secondly,  Of  the  man  who  has  for  some  time  led  a 
life  of  sin,  yet  who,  in  the  vigor  of  his  days,  gives  over 
his  evil  ways  and  conquers  his  wrong  inclinations.  As 
Solomon  has  said,  "Remember  thy  Creator  in  the  days 
of  thy  youthful  vigor"  (Eccl.  12).  While  in  the  prime 
of  life  abandon  thy  evil  ways. 

Thirdly.  Of  the  one  who  was  prevented  by  some 
cause  from  the  commission  of  a  contemplated  sin,  and 
who  truly  repents  his  evil  intention.  "Happy  is  the 
man  who  fears  the  Lord,"  said  the  Psalmist.  The  man, 
not  the  woman  ?  Aye,  all  mankind.  The  word  is  used 
to  denote  strength;  those  who  repent  while  still  in 
their  youth. 

Fourthly.  Of  the  one  who  repents  when  his  sin  is 
pointed  out  to  him,  and  he  is  rebuked  for  the  same,  as 
in  the  instance  of  the  inhabitants  of  Nineveh.  They 
repented  not  until  Jonah  proclaimed  to  them,  "Yet 
forty  days  more,  and  Nineveh  shall  be  overthrown" 
(Jonah  3:4).  The  men  of  Nineveh  believed  in  God's 
mercy,  and  though  the  decree  had  been  pronounced 
against  them,  yet  they  repented.  "  And  God  saw  their 
work,  that  they  had  returned  from  their  evil  ways,  and 
God  bethought  Himself  of  the  evil  which  He  had  spo- 


THE    DAY    OF    ATONEMENT.  365 

ken  that  He  would  do  to  them,  and  He  did  it  not." 
Therefore  say  the  Rabbis,  "Our  brethren,  neither  sack- 
cloth nor  fasting  will  gain  forgiveness  for  sins ;  but  re- 
pentance of  the  heart  and  good  deeds;"  for  it  is  not  said 
of  the  men  of  Nineveh,  "God  saw  their  fasting  and 
sackcloth,"  but  "God  saw  their  icorh,  that  they  had 
turned  from  their  evil  ways." 

Fifthly.  Of  those  who  repent  when  trouble  befalls 
them.  How  much  nobler  is  this  than  human  nature! 
Instance  Jephtah :  "  Did  ye  not  hate  me  ....  and 
why  are  ye  come  unto  me  now  when  yow  are  in  dis- 
tress ?"  (Judges  11  : 8.)  But  the  infinite  mercy  of  our 
God  accepts  even  such  repentance ;  as  it  is  written, 
"When  thou  art  in  tribulation,  and  all  these  things 
have  overtaken  thee  ....  then  wilt  thou  return  unto 
the  Lord  tliy  God."  Founded  upon  this  is  the  proverb 
of  the  fathers,  "Repentance  and  good  deeds  form  a 
shield  against  punishment." 

Sixthly.  The  repentance  of  age.  Even  when  man 
grows  old  and  feeble,  if  he  repents  truly,  his  atonement 
will  be  received.  As  the  Psalmist  says,  "  Thou  turnest 
man  to  contrition,  and  sayest,  'Return,  ye  children  of 
men.'  "  Meaning,  man  can  return  at  any  time  or  any 
age  :  "Return,  yQ  children  of  men." 

Say  the  Rabbis,  "Although  a  man  has  been  right- 
eous in  his  youth  and  vigor,  yet  if  he  rebels  against  the 
will  of  God  in  his  old  age,  the  merit  of  his  former  good- 
ness shall  be  lost  to  him,  as  it  is  written,  '  When  a 
righteous  man  turns  away  from  his  righteousness  and 
doeth  wrong,  and  dieth  therefor;  through  his  wrong 
which  he  hath  done  must  he  die'  (Ezekiel  18:26). 
But  a  man  who  has  been  wicked  in  his  early  days,  and 
feels  true  sorrow  and  penitence  in  his  old  age,  shall  not 


366  SELECTIONS    FROM    THE    TALMUD, 

be  called  'wicked'  any  more.  This,  however,  is  not 
gracious  penitence  when  it  is  so  long  delayed." 

Seventhly.  Is  the  last  degree  of  penitence.  Of  the 
one  who  is  rebellious  against  his  Creator  during  all  the 
days  of  his  life ;  turns  to  Him  only  when  the  hand  of 
death  is  laid  upon  him. 

Say  the  Rabbis,  if  a  person  is  sick,  and  the  hour  of 
his  decease  approaches,  they  who  are  by  his  death-bed 
should  say  to  him,  "  Confess  thy  sins  to  thy  Creator." 

They  who  are  near  the  point  of  death  should  confess 
their  shortcomings.  The  sick  man  is  as  the  man  who 
is  before  a  court  of  justice.  The  latter  may  have  advo- 
cates to  defend  him  or  laud  his  case,  but  the  only  advo- 
cates of  the  former  must  be  penitence  and  good  deeds. 
As  it  is  written  in  the  book  of  Job  (33  :  23),  "If  there 
be  now  about  him  one  single  angel  as  defender,  one  out 
of  a  thousand,  to  tell  for  man  his  uprightness ;  then  is 
he  gracious  unto  him  and  saith,  'Release  him  from  going 
down  to  the  pit ;  I  have  found  an  atonement.' " 

Thus  we  have  seven  different  degrees  of  penitence, 
and  he  who  neglects  them  all  must  suffer  in  the  world 
to  come.  Therefore  fulfil  the  duties  laid  upon  you ; 
repent  as  long  as  you  are  able  to  amend.  As  the  Rabbis 
say,  "  Repent  in  the  antechamber,  that  thou  mayest 
enter  the  room  of  state." 

"  Turn  ye,  turn  ye  from  your  evil  ways ;  wherefore 
will  ye  die,  0  house  of  Israel !"  exclaimed  the  prophet 
Ezekiel ;  and  what  does  this  warning  mean  ?  without 
repentance  ye  shall  die. 

Penitence  is  thus  illustrated  by  a  parable : 

There  was  once  a  great  ship  which  had  been  sailing 
for  many  days  upon  the  ocean.  Before  it  reached  its 
destination,  a  high  wind  arose,  which  drove  it  from  its 
course;  until  finally,  becalmed  close  to  a  pleasant-ap- 


THE    DAY    OF    ATONEMENT.  867 

pearing  island,  the  anchor  was  dropped.     There  grew 
upon  this  island  beautiful  flowers  and  luscious  fruits  in 
"great   profusion;"   tall  trees  lent  a  pleasing,  cooling 
shade  to  the  place,  which  appeared  to  the  ship's  passen- 
gers most  desirable  and  inviting.     They  divided  them- 
selves into  five  parties;  the  first  party  determined  not 
to  leave  the  ship,  for  said  tliey,  "  A  fair  wind  may  arise, 
the  anchor  may  be  raised,  and  the  ship  sail  on,  leaving 
us  behind ;  we  will  not  risk  the  chance  of  missing  our 
destination  for  the  temporary  pleasure  which  this  island 
offers."     The  second  party  went  on  shore  for  a  short 
time,  enjoyed  the  perfume  of  the  flowers,  tasted  of  the 
fruit,  and  returned  to  the  ship  happy  and  refreshed, 
finding  their  places  as  they  had  left  them ;  losing  noth- 
ing, but  rather  gaining  in  health  and  good  spirits  by 
the  recreation  of  their  visit  on  shore.     The  third  party 
also  visited  the  island,  but  they  stayed  so  long  that  the 
fair  wind  did  arise,  and  hurrying  back  they  just  reached 
the  ship  as  the  sailors  were  lifting  the  anchor,  and  in 
the  haste  and  confusion  many  lost  their  places,  and  were 
not  as  comfortable  during  the  balance  of  their  voyage 
as  at  the  outset.     They  were  wiser,  however,  than  the 
fourth  party  ;  these  latter  stayed  so  long  upon  the  island 
and  tasted  so  deeply  of  its  pleasures,  that  they  allowed 
the  ship's  bell  of  warning  to  sound  unheeded.     Said 
they,  "  The  sails  are  still  to  be  set;  we  may  enjoy  our- 
selves a  few  minutes  more."     Again  the  bell  sounded, 
and  still  they  lingered,  thinking,  "  The  captain  will  not 
sail  without  us."     So  they  remained  on  shore  until  they 
saw  the  ship  moving;  then  in  wild  haste  they  swam 
after  it  and  scrambled  up  the  sides,  but  the  bruises  and 
injuries  which  they  encountered  in  so  doing  were  not 
healed  during  the  remainder  of  the  voyage.     But,  alas, 
for  the  fifth  party.     They  ate  and  drank  so  deeply  that 


368  SELECTIONS    FROM    THE    TALMUD. 

they  did  not  even  hear  the  bell,  and  when  the  ship 
started  they  were  left  behind.  Then  the  wild  beasts  hid 
in  the  thickets  made  of  them  a  prey,  and  they  who 
escaped  this  evil,  perished  from  the  poison  of  surfeit. 

The  "ship"  is  our  good  deeds,  which  bear  us  to  our 
destination,  heaven.  The  "island"  typifies  the  pleas- 
ures of  the  world,  which  the  first  set  of  passengers  re- 
fused to  taste  or  look  upon,  but  which  when  enjoyed 
temperately,  as  by  the  second  party,  make  our  lives  pleas- 
ant, without  causing  us  to  neglect  our  duties.  These 
pleasures  must  not  be  alloAved,  however,  to  gain  too 
strong  a  hold  upon  our  senses.  True,  we  may  return, 
as  the  third  party,  while  there  is  yet  time  and  but  little 
bad  effect,  or  even  as  the  fourth  party  at  the  eleventh 
hour,  saved,  but  with  bruises  and  injuries  which  cannot 
be  entirely  healed ;  but  we  are  in  danger  of  becoming 
as  the  last  party,  spending  a  lifetime  in  the  pursuit  of 
vanity,  forgetting  the  future,  and  perishing  even  of  the 
poison  concealed  in  the  sweets  which  attracted  us. 

Who  hath  sorrow ?     Who  hath  woe? 

He  who  leaves  much  wealth  to  his  heirs,  and  takes 
with  him  to  the  grave  a  burden  of  sins.  He  who  gathers 
wealth  without  justice.  "  He  that  gathereth  riches  and 
not  by  right  (Jer.  8  :  11),  in  the  midst  of  his  days  shall 
he  leave  them."  To  the  portals  of  eternity  his  gold 
and  his  silver  cannot  accompany  the  soul  of  man  ;  good 
deeds  and  trust  in  God  must  be  his  directing  spirits. 

Although  God  is  merciful  and  pardons  the  sins  of 
man  against  Himself,  he  who  has  wronged  his  neighbor 
must  gain  that  neighbor's  forgiveness  before  he  can  claim 
the  mercy  of  the  Lord.  "  This  must  ye  do,"  said  Rabbi 
Eleazer,  "  that  ye  may  be  clean  from  all  your  sins  be- 
fore the  Lord.  (Lev.  16  :  30.)  The  Day  of  Atonement 
may  gain  pardon  for  the  sins  of  man  against  his  Maker, 


THE    DAY    OF    ATONEMENT.  869 

but  not  for  those  against  his  fellow-man,  till  every  wrono- 
done  is  satisfied." 

If  a  man  is  called  upon  to  pardon  his  fellow,  freely 
he  must  do  it ;  else  how  can  he  dare,  on  the  Day  of 
Atonement,  to  ask  pardon  for  his  sins  against  the  Eter- 
nal ?  It  is  customary  on  this  day  for  a  man  to  thor- 
oughly cleanse  himself  bodily  and  spiritually,  and  to 
array  himself  in  white  fresh  clothing,  to  typify  the 
words  of  Isaiah,  ''  Though  your  sins  should  be  as  scar- 
let, they  shall  become  white  as  snow." 

It  happened  that  the  mayor  of  a  city  once  sent  his 
servant  to  the  market  to  purchase  some  fish.  When  he 
reached  the  place  of  sale  he  found  that  all  the  fish  save 
one  had  been  sold,  and  this  one  a  Jewish  tailor  was 
about  purchasing.  Said  the  mayor's  servant,  "  I  will 
give  one  gold  piece  for  it;"  said  the  tailor,  "I  will  give 
two."  The  mayor's  messenger  then  expressed  his  will- 
ingness to  pay  three  gold  pieces  for  it,  but  the  tailor 
claimed  the  fish,  and  said  he  would  not  lose  it  though 
he  should  be  obliged  to  pay  ten  gold  pieces  for  it.  The 
mayor's  servant  then  returned  home,  and  in  anger  re- 
lated the  circumstance  to  his  master.  The  mayor  sent 
for  his  subject,  and  when  the  latter*  appeared  before  him 
asked, 

"•  What  is  thy  occupation  ?" 

"A  tailor,  sir,"  replied  the  man. 

"Then  how  canst  thou  afford  to  pay  so  great  a  price 
for  a  fish,  and  how  dare  degrade  my  dignity  by  offering 
for  it  a  larger  sum  than  that  offered  by  my  servant?" 

''I  fast  to-morrow,"  replied  the  tailor,  "and  I  wished 
the  fish  to  eat  to-day,  that  I  might  have  strength  to  do 
so.  I  would  not  have  lost  it  even  for  ten  pieces  of 
gold." 

24 


370  SELECTIONS    FROM    THE    TALMUD. 

"What  is  to-morrow  more  than  any  other  day?" 
asked  the  mayor. 

"  Why  art  thou  more  than  any  other  man  ?"  returned 
the  other. 

"  Because  the  king  hath  appointed  me  to  this  office." 

"Well,"  replied  the  tailor,  "the  King  of  kings  hath 
appointed  this  day  to  be  holier  than  all  other  days,  for 
on  this  day  we  hope  that  God  will  pardon  our  trans- 
gressions." 

"If  this  be  the  case  thou  wert  right,"  answered  the 
mayor,  and  the  Israelite  departed  in  peace. 

Thus  if  a  person's  intention  is  to  obey  God,  nothing 
can  hinder  its  accomplishment.  On  this  day  God  com- 
manded His  children  to  ftist,  but  they  must  strengthen 
their  bodies  to  obey  him  by  eating  on  the  day  before. 
It  is  a  person's  duty  to  sanctify  himself,  bodily  and 
spiritually,  for  the  approach  of  this  great  day.  He 
should  be  ready  to  enter  at  any  moment  into  the  Fear- 
ful Presence  with  repentance  and  good  deeds  as  his 
companions. 

A  certain  man  had  three  friends.  One  of  these  he 
loved  dearly  ;  the  second  he  loved  also,  but  not  as  in- 
tensely as  the  first ;  but  towards  the  third  one  he  was 
quite  indiflerently  disposed. 

Now  the  king  of  the  country  sent  an  officer  to  this 
man,  commanding  his  immediate  appearance  before  the 
throne.  Greatly  terrified  was  the  man  at  this  sum- 
mons. He  thought  that  somebody  had  been  speaking 
evil  of  him,  or  probably  accusing  him  falsely  before  his 
sovereign,  and  being  afraid  to  appear  unaccompanied 
before  the  royal  presence,  he  resolved  to  ask  one  of  his 
friends  to  go  with  him.  First  he  naturally  applied  to 
his  dearest  friend,  but  he  at  once  declined  to  go,  giving 
no  reason  and  no  excuse  for  his  lack  of  friendliness. 


THE    DAY    OF    ATONEMENT.  371 

So  the  man  applied  to  his  second  friend,  who  said  to 
him, 

"I  will  go  with  thee  as  far  as  the  palace  gates,  but  I 
will  not  enter  with  thee  before  the  kinir." 

In  desperation  the  man  applied  to  his  third  friend, 
the  one  whom  he  had  neglected,  but  who  replied  to  him 
at  once, 

"Fear  not;  I  will  go  with  thee,  and  I  will  speak  in 
thy  defence.  I  will  not  leave  thee  until  thou  art  de- 
livered from  thy  trouble." 

The  "first  friend"  is  a  man's  wealth,  which  he  must 
leave  behind  him  when  he  dies.  The  "second  friend" 
is  typified  by  the  relatives  who  follow  him  to  the  grave 
and  leave  him  when  the  earth  has  covered  his  remains. 
The  "third  friend,"  he  who  entered  with  him  into  the 
presence  of  the  king,  is  as  the  good  deeds  of  a  man's- 
life,  which  never  desert,  but  accompany  him  to  plead 
his  cause  before  the  King  of  kings,  who  regardeth  not 
person  nor  taketh  bribery. 

Thus  taught  Rabbi  Eleazer  : 

"On  this  great  and  tearful  day  the  angel  Samal  finds 
no  blots,  no  sins  on  Israel.  Thus  he  addresses  the 
Most  Hidi  : 

"'0  Sovereign  Lord,  upon  the  earth  this  day  one 
nation  pure  and  innocent  exists.  Even  as  the  angels 
is  Israel  on  this  Atonement  Day.  As  peace  exists  in 
heaven,  so  rests  it  now  upon  this  people,,  praying  to 
Thy  Holy  Name.' 

"God  hears  this  testimony  of  His  angel,  and  pardons 
all  His  people's  sins." 

But  though  the  Almighty  thus  forgives  our  sins,  we 
may  not  repeat  them  with  impunity,  for  "to  such  a  on« 
as  saith,  'I  will  commit  a  sin  and  repent,'  there  can  be 
no  forgiveness,  no  repentance." 


372  SELECTIONS    FROM    THE    TALMUD. 

Feast  of  Tabernacles. 

The  Feast  of  Tabernacles  begins  on  the  fifteenth  day 
of  the  seventh  month,  Tishri  (October),  and  during  its 
continuance,  seven  days,  the  Israelites  are  commanded 
to  dwell  in  tabernacles  or  booths.  This  is  designed  to 
keep  fresh  in  their  memory  the  tents  which  formed 
their  homes  during  their  forty  years  sojourn  in  the  wil- 
derness. The  symbols  of  the  festival  are  branches  of 
the  palm,  bound  with  sprigs  of  myrtle  and  willow,  and 
a  citron. 

On  this  feast  we  are  commanded  to  rejoice  and  be 
glad,  for  it  is  not  the  desire  of  God  that  we  should  al- 
ways afflict  ourselves  as  upon  His  precious  holy  day, 
the  Day  of  Atonement.  No,  after  humbling  our  hearts 
and  returning  to  our  Creator,  we  are  enjoined  to  rejoice 
with  our  families  and  neighbors ;  therefore,  we  call  this 
holy  day  the  season  of  our  rejoicing. 

The  Lord  said,  "This  is  not  to  be  to  you  a  fast  as  the 
Day  of  Atonement;  eat,  drink,  be  merry,  and  sacrifice 
peace  offerings  thereon."  The  Bible  says,  "  Seven  days 
unto  the  Lord;"  therefore  we  should  in  all  our  merri- 
ment devote  a  few  serious  thoughts  to  Him. 

The  Omnipotent  King  has  commanded  us  to  remove 
from  our  permanent  dwellings  and  live  for  seven  days 
in  booths.  This  precept  teaches  us  that  man  should 
put  no  trust  in  the  magnificent  structures  he  may  have 
raised  and  adorned  with  ornaments  of  value,  nor  to 
place  his  confidence  entirely  upon  human  beings,  even 
though  rulers  in  his  land ;  but  to  rely  solely  upon  the 
Almighty,  the  One  who  said,  "Let  the  universe  come 
into  being;"  to  Him  alone  is  the  power  and  the  do- 
minion. He  alone  will  never  change,  or  be  other  than 
He  has  proclaimed  Himself,  as  it  is  written,  "God  is 


FEAST    OF    TABERNACLES.  373 

not  a  man  that  He  should  lie"  (Num.  23  :  19),  and  lie 
alone  can  prove  our  sure  protection. 

The  Feast  of  Tabernacles  is  held  in  the  autumn,  after 
the  fruits  of  the  field  have  been  garnered  in  the  store- 
houses, according  to  the  words  of  the  Bible :  "The 
Feast  of  Tabernacles  shalt  thou  hold  for  thyself  seven 
days  when  thou  hast  gathered  in  the  produce  of  thy 
threshing-floor  and  thy  wine-press."   (Deut.  16  :  14.) 

At  this  time,  when  a  man  sees  plenty  around  him, 
his  heart  perhaps  may  grow  haughty,  he  may  feel  like 
enriching  his  house  and  furnishing  it  with  elegance;  for 
this  reason  he  is  commanded  to  leave  it  for  a  season, 
and  dwell  in  booths,  where  his  thoughts  may  be  direct- 
ed to  God.  That  in  the  dwelling  rudely  put  together, 
and  unprotected  from  the  rain,  he  may  remember  that 
through  the  rain  sent  by  the  Most  High  in  its  due  sea- 
son did  the  profusion  of  his  crops  result,  and  with  this 
reflection  appreciate  the  fact  that  all  he  possesses  he 
owes  to  the  goodness  of  God,  and  not  to  his  own  intelli- 
gence or  strength. 

This  dwelling  in  booths  is  also  to  bring  to  mind  the 
manner  in  which  the  Israelites  lived  for  forty  years 
after  they  left  Egypt.  With  merely  temporary  walls 
to  protect  them  from  summer's  heat  and  winter's  cold, 
from  wind  and  storm.  God  was  with  them  through  all 
their  generations,  and  they  were  protected  from  all  evil. 

According  to  the  opinion  of  some  of  the  Rabbis,  the 
Israelites  did  not  really  dwell  in  booths  in  the  wilderness, 
but  were  surrounded  by  clouds;  by  seven  clouds.  Four 
clouds,  one  at  each  of  the  four  sides;  a  fifth,  a  shadow, 
to  protect  them  from  the  hot  rays  of  the  sun;  the  sixth, 
a  pillow  of  fire,  to  give  them  light  by  night  (they  being 
able  to  see  as  clearly  by  night  as  by  day),  and   the 


374  SELECTIONS    FROM    THE    TALMUD. 

seventh,  to  precede  their  journeymg  and  direct  their 
way. 

The  children  of  Israel  departed  from  Egypt  in  Nissan 
(April)  and  obtained  immediately  these  booths,  which 
they  made  use  of  for  forty  years.  Thus  they  were  in 
booths  during  the  entire  cycle  of  the  year,  and  we  could 
as  easily  commemorate  this  fact  in  the  spring  as  in  the 
fall,  in  the  summer  as  in  the  winter.  Why  then  has 
God  made  autumn,  and  neither  spring  nor  summer,  the 
season  of  observance?  Because  if  we  dwelt  in  booths 
in  the  summer,  it  would  be  a  question  whether  we  did 
so  in  obedience  to  God's  behest  or  for  our  own  gratifica- 
tion; for  many  people  seek  airy  retreats  during  this 
season;  but  in  the  fall,  when  the  trees  lose  their  leaves, 
and  the  air  grows  cold  and  chilling,  and  it  is  the  time 
to  fix  our  houses  for  the  winter,  then  by  inhabiting 
these  temporary  residences,  we  display  our  desire  to  do 
as  our  Creator  has  bidden  us. 

The  Feast  of  Tabernacles  is  also  the  Feast  of  Ingath- 
ering, when  we  should  thank  God  for  the  kindness 
shown  us,  and  the  treasure  with  which  He  has  blessed 
us.  When  the  Eternal  has  provided  man  with  his  sus- 
tenance, in  the  long  evenings  which  follow,  he  should 
meditate  and  study  his  Bible,  and  make  this  indeed  a 
"  feast  to  the  Lord,"  and  not  entirely  for  personal  grati- 
fication. 

.  The  four  species  belonging  to  the  vegetable  kingdom, 
which  we  use  on  this  festival,  are  designed  to  remind 
us  of  the  four  elements  of  nature,  which  work  under  the 
direction  and  approval  of  the  Most  High,  and  without 
which  all  things  would  cease  to  exist.  Therefore  the 
Bible  commands  us  on  this  "feast  of  the  Lord,"  to  give 
thanks,  and  bring  before  Him  these  four  species,  each 
typifying  one  of  the  elements. 


FEAST    OF    TABERNACLES.  375 

"Ye  shall  take  for  yourselves"  (Lev.  23  :  40),  "the 
fruit  of  the  tree  hadar''^  (the  citron).  Its  color  is  high 
yellow  and  resembles  fire.  The  second  species  is  the 
Palm  branch  (Heb.  Lulah).  The  palm  is  a  high  tree, 
growing  up  straight  in  the  air,  and  its  fruit  is  sweet 
and  delicious  to  the  taste;  this  then  represents  the  sec- 
ond element,  air.  The  third  is  the  bough  of  the  myrtle, 
one  of  the  lowliest  of  trees,  growing  close  to  the  ground  ; 
its  nature,  cold  and  dry  as  earth,  fits  it  to  represent 
that  element.  The  fourth  is  "the  willow  of  the  brook," 
which  grows  in  perfection  close  beside  the  water,  drop- 
ping its  branches  into  the  stream,  and  symbolizing  thus 
the  last  element,  water. 

The  Bible  teaches  us  that  for  each  of  these  four  ele- 
ments we  owe  especial  thanks  to  God. 

The  citron  we  hold  in  the  left  hand,  and  the  other 
three  we  grasp  together  in  the  right.  This  we  do  be- 
cause the  citron  contains  in  itself  all  that  the  others 
represent.  The  outside  skin  is  yellow,  fire;  the  inside 
skin  is  white  and  damp,  air;  the  pulp  is  watery,  water; 
and  the  seeds  are  dry,  earth.  It  is  taken  into  the  left 
hand,  because  the  right  hand  is  strongest,  and  the 
citron  is  but  one,  while  the  other  emblems  are  three. 

These  four  emblems  represent  likewise  the  four  prin- 
cipal members  of  the  human  body;  The  citron  is 
shaped  somewhat  like  a  heart,  without  which  we  could 
not  live,  and  with  which  man  should  serve  his  fellows; 
the  palm  branch  represents  the  spine,  which  is  the 
foundation  of  the  human  frame,  in  front  of  which  the 
heart  lies;  this  signifies  that  we  should  serve  God  with 
our  entire  body.  The  branches  of  the  myrtle  resemble 
a  human  eye,  with  which  man  recognizes  the  deeds  of 
his  fellows,  and  with  which  he  may  obtain  a  knowledge 
of  the  law.     The  leaves  of  the  willow  represent  the 


376  SELECTIONS    FROM    THE    TALMUD. 

lips,  with  which  man  may  serve  the  Eternal  and  thank 
Him.  The  myrtle  is  mentioned  in  the  Bible  before  the 
willow,  because  we  are  able  to  see  and  know  a  thing  be- 
fore we  can  call  its  name  with  our  lips;  man  is  able  to 
look  into  the  Bible  before  he  can  study  the  same. 
Therefore,  with  these  four  principal  parts  of  the  human 
frame  should  we  praise  the  Creator,  as  David  said,  "All 
my  bones  shall  say,  0  Lord,  who  is  like  unto  thee?" 

The  great  Maimonides,  in  his  work  called  "  Moreh  Ne- 
huchim''  (The  Guide  of  the  Perplexed),  explains  that 
God  commanded  the  Israelites  to  take  these  four  em- 
blems during  this  festival,  to  remind  them  that  they 
were  brought  out  from  the  wilderness,  where  no  fruit 
grew,  and  no  people  lived,  into  a  land  of  brooklets, 
waters,  a  land  flowing  with  milk  and  honey.  For  this 
reason  did  God  command  us  to  hold  in  our  hands  the 
precious  fruit  of  this  land  while  singing  praises  to  Him, 
the  One  who  wrought  miracles  in  our  behalf,  who  feeds 
and  supports  us  from  the  productiveness  of  the  earth. 

The  four  emblems  are  different  in  taste,  appearance, 
and  odor,  even  as  the  sons  of  men  are  different  in  con- 
duct and  habits. 

The  citron  is  a  valuable  fruit ;  it  is  good  for  food  and 
has  a  most  pleasant  odor.  It  is  compared  to  the  intelli- 
gent man,  who  is  righteous  in  his  conduct  towards  God 
and  his  fellow-man.  The  odor  of  the  fruit  is  his  good 
deeds;  its  substance  is  his  learning,  on  which  others  may 
feed.  This  is  perfect  among  the  emblems,  and  is,  there- 
fore, always  mentioned  first,  and  taken  by  itself  in  one 
hand. 

The  palm  branch  brings  forth  fruit,  but  is  without  odor. 
It  is  compared  to  those  people  who  are  learned,  but  who 
are  wanting  in  good  deeds ;  they  who  know  the  law,  but 
transgress  its  mandates. 


FEAST    OF    TABERNACLES.  877 

The  myrtle  is  compared  to  those  people  who  are  natu- 
rally good,  who  act  correctly  towards  God  and  man,  but 
who  are  uneducated. 

The  willow  of  the  brook  has  neither  fruit  nor  odor; 
it  is,  therefore,  compared  to  the  people  who  have  no 
knowledge  and  who  perform  no  good  deeds. 

If  all  unite  together,  however,  and  offer  supplication 
to  the  Most  High,  He  will  surely  hearken  to  their  words, 
and  for  this  reason  Moses  said  to  the  Israelites,  "And 
ye  shall  take  unto  yourselves,"  etc. ;  meaning,  to  your 
own  benefit,  to  praise  the  Lord  during  the  seven  days 
of  the  festival  with  these  emblems,  and  to  exclaim  with 
the  same  "  HosliadnaW  (0,  save  us  now),  and  "  Oh,  give 
thanks  to  the  Lord,  for  His  mercy  endureth  forever." 

The  Rabbis  have  said  that  he  who  has  ffiiled  to  par- 
ticipate in  the  keeping  of  the  Tabernacle  Festival  in 
Jerusalem,  has  failed  to  taste  real  enjoyment  in  his  life. 
The  first  day  of  the  feast  was  kept  with  great  solem- 
nity, and  the  middle  days  with  joy  and  gladness  in  va- 
rious methods  of  public  amusement. 

The  Temple  in  Jerusalem  was  provided  with  a  gallery 
for  the  women,  which  was  called  the  apartment  of  the 
women,  and  the  men  sat  below,  as  is  still  the  custom 
of  the  synagogue.  Thither  all  repaired.  The  young 
priests  filled  the  lamps  of  the  large  chandeliers  with  oil, 
and  lighted  them  all,  even  that  the  place  was  so  bright 
that  its  reflection  lighted  the  streets  of  the  city.  Hymns 
and  praises  were  chanted  by  the  pious  ones,  and  the  Le- 
vites  praised  the  Lord  with  harps,  cornets,  trumpets, 
flutes,  and  other  instruments  of  harmony.  They  stood 
upon  fifteen  broad  steps,  reaching  from  the  lower  floor 
to  the  gallery,  the  court  of  the  women.  And  they  sang 
fifteen  psalms  as  they  ascended,  beginning  with  "  A  song 


378  SELECTIONS    FROM    THE    TALMUD. 

of  Degrees,"  and  the  large  choir  joined  voices  with  them. 
The  ancient  Hillel  was  accustomed  to  address  the  assem- 
blages on  these  occasions. 

"  If  God's  presence  dwells  here,"  he  was  used  to  saj, 
"  then  are  ye  here,  each  one  of  you,  the  souls  of  each ; 
but  if  God  should  be  removed  from  your  midst  through 
disobedience  then  which  of  you  could  be  here  ?"  For 
the  Lord  has  said,  "  If  thou  wilt  come  to  my  house, 
then  will  I  come  to  thy  house,  but  if  thou  refusest  to 
visit  my  dwelling,  I  will  also  neglect  to  enter  yours ;" 
as  it  is  written,  "  In  every  place  where  I  shall  permit 
my  name  to  be  mentioned  I  will  come  unto  thee  and  I 
will  bless  thee."  (Exod.  20  :  21.) 

Then  some  of  the  people  answered, 

"  Happy  were  the  days  of  our  youth,  for  they  have 
not  set  to  blush  the  days  of  our  old  age."  These  were 
men  of  piety. 

Others  answered, 

"  Happy  is  our  old  age,  for  therein  have  we  atoned 
for  the  sins  of  our  youth."     These  were  repentants. 

Then  joining  together,  both  parties  said, 

"  Happy  is  the  one  who  is  free  from  sin ;  but  ye  who 
have  sinned,  repent,  return  to  God,  and  ye  will  be  for- 
given." 

The  festival  M'as  continued  during  the  entire  night ; 
for  when  the  religious  exercises  concluded  the  people 
gave  themselves  up  to  innocent  but  thorough  enjoyment. 

This  festival  was  also  called  the  "  Festival  of  Draw- 
ing Water." 

Because,  during  the  existence  of  the  Temple,  wine 
was  offered  during  the  year  for  a  burnt-offering,  but  on 
the  Feast  of  Tabernacles  they  offered  two  drink-offer- 
ings, one  of  wine  and  one  of  water.  Of  the  other  they 
made  a  special  festival  on  the  second  day  of  the  Taber- 


"hannuckah,"  the  feast  of  dedication.       379 

nacle  assemblage,  calling  it  the  Feast  of  Drawing  the 
Water.     It  was  founded  upon  the  words  of  the  prophet, 
"  And  ye  shall  draw  water  with  joy  from  the  fountains 
of  salvation." 

'■'^ Hamiuclcah,''   The  Feast  of  Dedication. 

This  festival  is  observed  for  eight  daj^s  during  the 
ninth  month  Kislev  (December),  and  commemorates 
the  dedication  of  the  Temple  after  it  had  been  defiled 
by  Antiochus  Epiphanes,  whose  armies  were  overthrown 
by  the  valiant  Maccabees,  Hashmoneans. 

The  Most  Holy  One  has  frequently  wrought  wonders 
in  behalf  of  his  children  in  their  hour  of  need,  and 
thereby  displayed  His  supreme  power  to  the  nations  of 
the  world.  These  should  prevent  man  from  growing 
infidel  and  ascribing  all  happiness  to  the  course  of  na- 
ture. The  God  who  created  the  world  from  naught, 
may  change  at  His  will  the  nature  which  He  established. 
When  the  Hashmoneans  gained,  with  the  aid  of  God, 
their  great  victory,  and  restored  peace  and  harmony  to 
their  land,  their  first  act  was  to  cleanse  and  rededicate 
the  Temple,  which  had  been  defiled,  and  on  the  twenty- 
fifth  day  of  Kislev,  in  obedience  to  the  teachings  of  the 
Rabbis,  we  inaugurate  the  "Dedication  Feast"  by  light- 
ing the  lamps  or  candles  prepared  expressly  for  this  oc- 
casion. The  first  night  we  light  one,  and  then  an  ad- 
ditional one  each  succeeding  night  of  its  continuance. 
We  also  celebrate  it  by  hymns  of  thanksgiving  and  hal- 
lelujahs. 

This  feast  is  foreshadowed  in  the  book  of  Numbers. 
When  Aaron  observed  the  offerings  of  the  princes  of 
each  of  the  tribes  and  their  great  liberality,  he  was  con- 
scious of  a  feelino;  of  re2;ret,  because  he  and  his  tribe 


380  SELECTIONS    FROM    THE    TALMUD. 

were  unable  to  join  with  them.  But  these  words  were 
spoken  to  comfort  him:  "Aaron,  thy  merit  is  greater 
than  theirs,  for  thou  lightest  and  fixest  the  holy  lamps." 

When  were  these  words  spoken? 

When  he  was  charged  with  the  blessing  to  be  found 
in  Numbers  6  :  23,  as  will  be  found  in  the  book  of  Mac- 
cabees in  the  Apocrypha. 

The  Lord  said  unto  Moses,  "Thus  say  unto  Aaron. 
In  the  generations  to  come,  there  will  be  another  dedi- 
cation and  lighting  of  the  lamps,  and  through  thy  de- 
scendants shall  the  service  be  performed.  Miracles  and 
wonders  will  accompany  this  dedication.  Fear  not  for 
the  greatness  of  the  princes  of  thy  tribe;  during  the  ex- 
istence of  the  Temple  thou  shalt  sacrifice,  but  the  light- 
ing of  the  lamps  shall  be  forever,  and  the  blessing  with 
which  I  have  charged  thee  to  bless  the  people  shall  also 
exist  forever.  Through  the  destruction  of  the  Tem^Dle 
the  sacrifices  will  be  abolished,  but  the  lighting  of  the 
dedication  of  the  Hashmoneans  will  never  cease." 

The  Rabbis  have  ordained  this  celebration  by  light- 
ing of  lamps,  to  make  God's  miracle  known  to  all  com- 
ing generations,  and  it  is  our  duty  to  light  the  same  in 
the  synagogues  and  in  our  homes. 

Although  the  Lord  afflicted  Israel  on  account  of  in- 
iquities, He  still  showed  mercy,  and  allowed  not  a  com- 
plete destruction,  and  to  this  festival  do  the  Rabbis 
again  apply  the  verse  in  Leviticus  26  :  44. 

"And  yet  for  all  that,  though  they  be  in  the  land  of 
their  enemies,  will  I  not  cast  them  away,  neither  will  I 
loathe  them  to  destroy  them  utterly,  to  break  my  cove- 
nant with  them,  for  I  am  the  Lord  their  God." 

And  thus  do  the  Rabbis  explain  the  same, 

"  Will  I  not  cast  them  away."     In  the  time  of  the 


PURIM.  381 

Chaldeans  I  appointed  Daniel  and  his  companions  to 
deliver  them. 

"Neither  will  I  loathe  them."  In  the  time  of  the 
Assyrians  I  gave  them  Matthias,  his  sons  and  their 
comrades,  to  serve  them. 

"To  destroy  them."  In  the  time  of  Haman  I  sent 
Mordecai  and  Esther  to  rescue  them. 

"To  break  mj  covenant  with  them."  In  the  time 
of  the  Romans  I  appointed  Rabbi  Judah  and  his  asso- 
ciates to  work  their  salvation. 

"For  I  am  the  Eternal,  your  God."  In  the  future  no 
nation  shall  rule  over  Israel,  and  the  descendants  of 
Abraham  shall  be  restored  to  their  independent  state. 

The  dedication  commemorated  by  Hannuckah  oc- 
curred in  the  year  3632, — 129  B.  C.  E. 


Pa. 


run. 


Tliis  festival,  occurring  on  the  fourteenth  day  of  the 
twelfth  month,  Adar  (March),  is  to  commemorate  the 
deliverance  of  the  Hebrews  from  the  wiles  of  Haman, 
through  the  God-aided  means  of  Mordecai  and  Esther. 

Although  the  Holy  One  threatens  the  Israelites,  in 
order  that  they  may  repent  of  their  sins,  He  has  also 
tempted  them,  in  order  to  increase  their  reward. 

^  For  instance,  a  father  who  loves  his  son,  and  desires 
him  to  improve  his  conduct,  must  punish  him  for  his 
misdeeds ;  but  it  is  a  punishment  induced  by  affection 
which  he  bestows. 

A  certain  apostate  once  said  to  Rabbi  Saphra, 

"It  IS  written,  'Because  I  know  you  more  than  all 
the  nations  of  the  earth,  therefore  I  visit  upon  you  your 
iniquities;'  how  is  this?     If  a  person  has  a  wild  horse, 


382  SELECTIONS    FROM    THE    TALMUD. 

is  it  likely  that  he  would  put  his  dearest  friend  upon  it, 
that  he  might  be  thrown  and  hurt  ?" 

Rabbi  Saphra  answered, 

"Suppose  a  man  lends  money  to  two  persons;  one  of 
these  is  his  friend,  the  other  his  enemy.  He  will  allow 
his  friend  to  repay  him  in  instalments,  that  the  dis- 
charge of  the  debt  may  not  prove  onerous;  but  from  his 
enemy  he  will  require  the  amount  in  full.  The  verse 
you  quote  will  apply  in  the  same  manner,  '  I  love  3'ou, 
therefore  will  I  visit  upon  you  your  iniquities ;'  mean- 
ing, 'I  will  punish  you  for  them  as  they  occur,  little  by 
little,  by  which  means  you  may  have  quittance  and 
happiness  in  the  world  to  come.' " 

The  action  of  the  king  in  delivering  his  signet  ring 
to  Haman  had  more  effect  upon  the  Jews  than  the  pre- 
cepts and  warnings  of  forty-eight  prophets  who  lectured 
to  them  early  and  late.  They  clothed  themselves  in 
sackcloth,  and  repented  truly  with  tears  and  fasting, 
and  God  had  compassion  upon  them  and  destroyed 
Haman. 

Although  the  reading  of  the  book  of  Esther  {Megilali) 
on  Purim  is  not  a  precept  of  the  Pentateuch,  'tis  never- 
theless binding  upon  us  and  our  descendants.  There- 
fore the  day  is  appointed  as  one  of  feasting  and  glad- 
ness, and  interchange  of  presents,  and  also  of  gifts  to 
the  poor,  that  they  too  may  rejoice.  As  in  the  decree 
of  Haman,  no  distinction  was  made  between  rich  and 
poor,  as  all  alike  were  doomed  to  destruction,  it  is 
proper  that  all  should  have  equal  cause  to  feel  joyful, 
and  therefore  in  all  generations  the  poor  should  be  lib- 
erally remembered  on  this  day. 

THE   END. 


TO  MINISTERS  AND  STUDENTS, 


THE    UNDERSIGNED    OFFERS    HIS    SERVICES    AS 

Professor  of  the  Hebrew  Language 
and  its  Literature. 


He  will  either  form  classes  or  give  private  lessons  and  pre- 
pare students  for  the  Ministry  in  the  Hebrew  Language, 
both  in 


Biblical  and  Rabbinical  Branches. 

He  has  had  thirty  years'  experience  in  his  profession, 
nineteen  of  which  have  been  passed  in  Philadelphia,  where  he 
has  been  teaching  for  a  long  period  at  the 

Hebrew  Education  Society's  School,  and  the  late 
Maimonides  College. 

Please  call  or  address 

H.  POLANO, 

923  North  Sixth  St.,  Philadelphia. 

Formerly  Minister  in  Europe.  * 


THE 


HEBREW  SPELLER. 


BY 


H.  POLAND. 


A  text-book  of  Hebrew  Spelling,  incorporating  the  rudi- 
ments of  Hebrew  Grammar,  aa  well  as  an 


Easy  Method  of  Self-Instruction, 

even  to  those  entirely  unacquainted  with  the   Hebrew  lan- 
guage, the  alphabet  being  given  with  English  significations. 

For  sale  by 

THE  AUTHOR, 

923  North  Sixth  Street,  Philadelphia. 


Special  terms  to  those  wishing  to  introduce  it,  or  ordering  by  the  dozen. 


1    1012   01249   6610 


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«.«>*«-^- 

CAYLORD 

1 

PRII.TED  IM  U    S    A. 

